Mark 2 in the Unitarian Standard Version Bible

 

Introducing the Unitarian Standard Version Bible

References Used in the Unitarian Standard Version

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Mark 2

1 And when he entered again into Capernaum after some days, it was noised that he was in the house. 2 And many were gathered together, so that there was no longer room [for them], no, not even about the door: and he spake the word unto them. 3 And they come, bringing unto him a man sick of the palsy(a), carried by four(b). 4 And when they could not bring the man to him for the crowd, they uncovered the roof where he was: and when they had broken it up, they let down the bed whereon the sick of the palsy lay. 5 And Jesus seeing their faith saith unto the sick of the palsy, Son, thy sins are forgiven. 6 But there were certain of the scribes sitting there, and reasoning in their hearts, 7 Why doth this man thus speak? he blasphemeth: who can forgive sins but one, [even] God? 8 And straightway Jesus, perceiving in his spirit that they so reasoned within themselves, saith unto them, Why reason ye these things in your hearts? 9 Which is easier, to say to the sick of the palsy, Thy sins are forgiven; or to say, Arise, and take up thy bed, and walk? 10 But that ye may know that the Son of man(d) hath authority to forgive sins on earth (he saith to the sick of the palsy), 11 I say unto thee, Arise, take up thy bed, and go unto thy house. 12 And he arose, and straightway took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the [son] of Alphaeus sitting at the tax-office, and he saith unto him, Follow me. And he arose and followed him. 15 And as he was sitting to eat in his house, and many tax-collectors and sinners sat down with Jesus and his disciples: for there were many, and they followed him. 16 And the scribes of the Pharisees, when they saw that he was eating with the sinners and tax-collectors, said unto his disciples, he eateth with tax-collectors and sinners? 17 And when Jesus heard it, he saith unto them, They that are whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners.

18 And John`s disciples and the Pharisees were fasting: and they come and say unto him, Why do John`s disciples and the disciples of the Pharisees fast, but thy disciples fast not? 19 And Jesus said unto them, Can the sons of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. 20 But the days will come, when the bridegroom shall be taken away from them, and then will they fast in that day.

21 No man seweth a piece of undressed cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made. 22 And no man putteth new wine into old wineskins; else the wine will burst the skins, and the wine perisheth, and the skins: but [they put] new wine into fresh wine-skins.

23 And it came to pass, that one sabbath day he was going through the grainfields; and his disciples began, as they went, to pluck the ears. 24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful? 25 And he said unto them, Did ye never read what David did, when he had need, and was hungry, he, and they that were with him? 26 How he entered into the house of God when Abiathar was high priest, and ate the showbread, which it is not lawful to eat save for the priests, and gave also to them that were with him? 27 And he said unto them, The sabbath was made for man, not man for the sabbath: 28 so that the Son of man(d) is lord even of the sabbath.

Footnotes

(a) Or, paralyzed
(b) Mark is the only gospel to specify that there were four persons carrying him.
(c) who can forgive sins but God? This is not proof that Jesus is God. God does delegate authority. John 5:22, 27 says, "For neither doth the Father judge any man, but he hath given all judgment unto the Son...and he gave him authority to execute judgment, because he is a son of man."
Since Jesus was GIVEN the right to judge, this indicates a transfer of power which the Son did not previously have.
When Jesus forgave a man of his sins, the people understood that this was a transfer of power.
"But when the multitudes saw it, they were afraid, and glorified God, who had given such authority unto men." Matt 9:8
Then Jesus passed on this authority to forgive sins to his apostles (John 20:22, 23). This does not make them God.
(d) The expression "Son of man" occurs 85 times in the New Testament and 103 times in the Old Testament.

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"Whether Christ is called God must be determined from Jn. i.1; xx.28; 1Jn. v. 20 ; Ro. ix. 5; Tit. ii.13; Heb. i.8 sq., etc,; the matter is still in dispute among theologians." Thayer's Lexicon

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Matthew 6 in the Unitarian Standard Version

 

Introducing the Unitarian Standard Version Bible

References Used in the Unitarian Standard Version

Read Matthew 1 and 2 here...Read Matthew 3 here...Read Matthew 4 here...Read Matthew 5 here

                                                                             Textual changes are underlined.

1 But take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward with your Father who is in heaven.

2 When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have received their reward. 3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 4 that thine alms may be in secret: and thy Father who seeth in secret shall reward thee.

5 And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward. 6 But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall reward thee. 7 And in praying use not vain repetitions, as the Gentiles do: for they think that they shall be heard for their much speaking. 8  Be not therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. 9 After this manner therefore pray ye. Our Father(a) who art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done, as in heaven, so on earth.
11 Give us this day our daily bread. 12 And forgive us our debts, as we also have forgiven our debtors. 13 And bring us not into temptation, but deliver us from the evil [one.](b) 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you. 15 But if ye forgive not men, neither will your Father forgive your trespasses. [For thine is the kingdom, and the power, and the glory, for ever. Amen.](c)

16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may be seen of men to fast. Verily I say unto you, They have received their reward. 17 But thou, when thou fastest, anoint thy head, and wash thy face; 18  that thou be not seen of men to fast, but of thy Father who is in secret: and thy Father, who seeth in secret, shall reward thee.

19 Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: 20 but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal: 21 for where thy treasure is, there will thy heart be also. 22 The lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is the darkness! 24 No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and riches. 25 Therefore I say unto you, be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than the food, and the body than the dress? 26 Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value then they? 27 And which of you by being anxious can add one cubit unto the measure of his life? 28 And why are ye anxious concerning dress? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. 30 But if God doth so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, [shall he] not much more [clothe] you, O ye of little faith? 31 Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 34 Be not therefore anxious for the morrow: for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof.

Footnotes

(a) "The Lord's Prayer teaches us, .... that we should pray to God only, and to him as our Father, through Jesus Christ our Lord." — ARCHBISHOP WAKE: Comm. on Church Catechism, pp. 130_1, apud Dr. Samuel Clarke, part ii. § 44.
"We are Christ's disciples, as well as they to whom this prayer was given, and so must very fitly use that prayer which is a badge of a disciple of this Lord. The prayer itself is of all others the most excellent and comprehensive, and as plain as it is full. .... It was composed by him who had the Spirit above measure, as a direction how and what to pray. ... This (the phrase, Our Father which art in heaven], being spoken to his disciples, who were Jews, and had no distinct notion of a Trinity, must be understood in the usual notion of the Jews, who styled the God of Israel our Father, and so must signify the first person in the Sacred Trinity; they not being able to apprehend it otherwise. Moreover, our Lord still calls the God of Israel his heavenly Father, Matt. 7:21 ; 10:32, 33; 11:25; 12:50; 15:13; 16:17; 18:10, 19, 35. Luke 10:22; clearly distinguishing himself in person from that heavenly Father with whom in essence he was one. This phrase must therefore necessarily signify a distinct person from the Son; nor is it certain that it ever bears any other sense in the New Testament." — Dr. WHITBY (JW)
(b) "deliver us from the evil [one]" as opposed to "deliver us from evil" as the Greek Text has the definite article TOU.
(c) [For thine is the kingdom, and the power, and the glory, for ever. Amen.] While this doxology is wanting in many ancient mss, E.W. Bullinger and Adam Clarke argue that this text should not be omitted. The word AMEN translated as such only appears once in the ASV Gospels at Mark 16:20.

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Matthew 3 in the Unitarian Standard Version

 

Introducing the Unitarian Standard Version Bible

References Used in the Unitarian Standard Version

Read Matthew 1 and 2 here...

                                                                             Textual changes are underlined.

1 And in those days cometh John the Baptist, preaching in the wilderness of Judaea, and saying, 2 "Repent ye; for the kingdom of heaven is at hand." 3 For this is he that was spoken of through Isaiah the prophet, saying,

"The voice of one crying in the wilderness, 'Make ye ready the way of Jehovah(a), Make his paths straight(b).'"

4 Now John himself had his raiment of camel`s hair, and a leather girdle about his loins; and his food was locusts and wild honey. 5 Then went out unto him Jerusalem, and all Judaea, and all the region round about the Jordan; 6 and they were baptized of him in the river Jordan, confessing their sins. 7 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, "Ye offspring of vipers, who warned you to flee from the wrath to come? 8 Bring forth therefore fruit worthy of repentance: 9 and think not to say within yourselves, 'We have Abraham to our father': for I say unto you, that God is able of these stones to raise up children unto Abraham. 10 But now the axe lieth at the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire. 11 I indeed baptize you in water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in holy spirit and fire: 12 whose fan is in his hand, and he will thoroughly cleanse his threshing-floor; and he will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire."

13 Then cometh Jesus from Galilee to the Jordan unto John, to be baptized of him. 14 But John would have hindered him, saying, "I have need to be baptized of thee, and comest thou to me?" 15 But Jesus answering said unto him, "Permit [it] now: for thus it becometh us to fulfil all righteousness." Then he permitted him. 16 And Jesus when he was baptized(c), went up straightway from the water: and lo, the heavens were opened unto him, and he saw God's spirit descending as a dove, and coming upon him; 17 and lo, a voice out of the heavens, saying, "This is my beloved Son, in whom I am well pleased."

Footnotes

(a) Isaiah 40:3
(b) "Nothing can be more erroneous, in most cases, than to draw the conclusion, that because the Scripture asserts some particular thing to have been done by God, therefore he did it immediately, and no instruments were employed by him. How much difficulty and contradiction, as well in theology as in interpretation, has such a mode of reasoning produced! In interpreting the principles of human laws, we say, Qui facit per alium, facit per se. [“ He who does any thing by another, does it by himself.”] Does not common sense approve of this, as applied to the language of the Scriptures? Nothing can be more evident than that the sacred writers have expressed themselves in a manner which recognises this principle. — PROFESSOR STUART: Excur. on Heb. ii. 2. [These observations will justly apply to the passage in question. God came into the world, by the agency of his Son Jesus Christ; and therefore did John the Baptist prepare the way of Jehovah, by preparing the way of the Messiah.]" John Wilson, shortened to all other footnotes here as JW
(c) BAPTISQHNAI/baptizo - rendered "immersed in the Emphatic Diaglott and Julia Smith Bible

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Matthew 1 and 2 in the Unitarian Standard Version

 

Matthew 1

Textual changes are underlined.

1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.

2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren; 3 and Judah begat Perez and Zerah of Tamar; and Perez begat Hezron; and Hezron begat Aram; 4 and Aram begat Amminadab; and Amminadab begat Nahshon; and Nahshon begat Salmon; 5 and Salmon begat Boaz of Rahab; and Boaz begat Obed of Ruth; and Obed begat Jesse; 6 and Jesse begat David the king.

And David begat Solomon of her [that had been the wife] of Uriah; 7 and Solomon begat Rehoboam; and Rehoboam begat Abijah; and Abijah begat Asaph; 8 and Asaph begat Jehoshaphat; and Jehoshaphat begat Joram; and Joram begat Uzziah; 9 and Uzziah begat Jotham; and Jotham begat Ahaz; and Ahaz begat Hezekiah; 10 and Hezekiah begat Manasseh; and Manasseh begat Amos; and Amos begat Josiah; 11 and Josiah begat Jechoniah and his brethren, at the time of the carrying away to Babylon.

12 And after the carrying away to Babylon, Jechoniah begat Shealtiel; and Shealtiel begat Zerubbabel; 13 and Zerubbabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; 14 and Azor begat Sadok; and Sadok begat Achim; and Achim begat Eliud; 15 and Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; 16 and Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

17 So all the generations from Abraham unto David are fourteen generations; and from David unto the carrying away to Babylon fourteen generations; and from the carrying away to Babylon unto the Christ fourteen generations.

18 Now the birth of Jesus Christ was on this wise: When his mother Mary had been betrothed to Joseph, before they came together she was found with child by holy spirit(a). 19 And Joseph her husband, being a righteous man, and not willing to disgrace her, was minded to divorce her privately. 20 But when he thought on these things, behold, an angel of [the] LORD(b) appeared unto him in a dream, saying,

“Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is by holy spirit. 21 And she shall bring forth a son; and thou shalt call his name JESUS; for it is he that shall save his people from their sins.”

22 Now all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet, saying,

23 Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel; which is, being interpreted, God with us(c).

24 And Joseph woke from his sleep, and did as the angel of [the] LORD(b) commanded him, and took unto him his wife; 25 and knew her not till she had brought forth a son: and he called his name JESUS(d).

Footnotes

(a) "The term Holy Spirit, Spirit of God, or Spirit of Jehovah, is frequently used, both in the Old and New Testament, to indicate divine strength and power; as in Matt. 12:28, comp. Luke 11:20; and the spirit of Jehovah is said to come upon any one, when the divine energy operates in him. Of this mode of speaking, there are many examples in the Book of Judges and in the Acts of the Apostles." John George Rosenmuller (JW); The use of PNEUMATOS hAGIOU (spirit holy) is anarthrous, and in Luke's version (Luke 1:35) "the power of the Most High" was used as a synonymous term.
(b) Jehovah (see the Revised Preface to the Second Edition of the Darby New Testament 1871)
(c) "Here Christ is not manifestly called God; but the name Emmanuel is attributed to that son, to intimate that God would be merciful to the human race. For God is said to be with those whom he favours." Erasmus: Apologia ad J. Stunicam
"It is usual, indeed, for Scripture to say, that God is with us, when he is present by his assistance and grace, and exerts his power to protect us. But here is expressed the mode in which he holds intercourse with men; for without Christ we are alienated from God, but by Christ not only received into his favour, but become one with him." Calvin (JW)
"Matthew i. 23-'Emmanuel'-The name of our Saviour, signifying 'God with us.' This is considered as proving his divinity; but many Hebrew names have a similar meaning: Elihu signifies 'my God himself,' and Elijah signifies 'God the Lord.' Hence there is not more reason to believe Jesus to be the eternal God, because his name is interpreted God with us, than there is to believe Elijah divine, because his name signifies 'God the Lord.'" The Unitarian Defendant - Issues 1-11, 1823
[see also Jesus as God: The New Testament Use of Theos in Reference to Jesus by Murray J. Harris]
(d) There are at least four people called Jesus in the Bible: Jesus (the son of God) and Bar-Jesus, the Jewish sorcerer and false prophet mentioned in Acts 13:6. Jesus (Justus) in Colossians 4:11. And Jesus Barabas, who was set free instead of Jesus.

Matthew 2

1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, astrologers(a) from the east came to Jerusalem, saying, 2 "Where is he that is born King of the Jews? for we saw his star in the east, and are come to pay homage(b) to him." 3 And when Herod the king heard it, he was troubled, and all Jerusalem with him. 4 And gathering together all the chief priests and scribes of the people, he inquired of them where the Christ should be born. 5 And they said unto him, "In Bethlehem of Judaea: for thus it is written through the prophet,

6 "And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a governor, Who shall be shepherd of my people Israel."

7 Then Herod privately called the astrologers(a), and learned of them exactly what time the star appeared. 8 And he sent them to Bethlehem, and said, "Go and search out exactly concerning the young child; and when ye have found [him,] bring me word, that I also may come and do pay homage(b) to him." 9 And they, having heard the king, went their way; and lo, the star, which they saw in the east, went before them, till it came to rest over where the young child was. 10 And when they saw the star, they rejoiced with exceeding great joy. 11 And they came into the house and saw the young child with Mary his mother; and they fell down and pay homage(b) to him; and opening their treasures they offered unto him gifts, gold and frankincense and myrrh. 12 And being warned [of God] in a dream that they should not  return to Herod, they departed into their own country another way.

13 Now when they were departed, behold, an angel of the LORD(c) appeareth to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and be thou there until I tell thee: for Herod will seek the young child to destroy it." 14 And he arose and took the young child and his mother by night, and departed into Egypt; 15 and was there until the death of Herod: that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt did I call my son."

16 Then Herod, when he saw that he was mocked of the astrologers(a), was exceeding wroth, and sent forth, and slew (c) all the male children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had exactly learned of the astrologers(a). 17 Then was fulfilled that which was spoken through Jeremiah the prophet, saying,

18 "A voice was heard in Ramah, Weeping and great mourning, Rachel weeping for her children; And she would not be comforted, because they are not."

19 But when Herod was dead, behold, an angel of [the] LORD(d) appeareth in a dream to Joseph in Egypt, saying, 20 "Arise and take the young child and his mother, and go into the land of Israel: for they are dead that sought the young child`s life." 21 And he arose and took the young child and his mother, and went to the land of Israel. 22 But when he heard that Archelaus ruled Judaea in the room of his father Herod, he was afraid to go thither; and being warned [of God] in a dream, he withdrew into the parts of Galilee, 23 and came and dwelt in a city called Nazareth; that it might be fulfilled which was spoken through the prophets, that he should be called a Nazarene.

Footnotes

(a ASV) Gr. Magi. Compare Esther 1:13; Dan. 2:12; Acts 12:6, 8.  [Tradition has assigned names and rank to these magi: Balthasar is king of Arabia, Melchior is king of Persia, and Gaspar is king of India].
(b ASV) The Greek word denotes an act of reverence whether paid to a creature (see 4:9; 18:26), or to the Creator (see 4:10) [See also Vine's Expository Dictionary, BDAG Lexicon, Revised English Version, the New English Bible, Revised English Bible, David Bentley Hart's New Testament, the Eonian Life Bible, Young's Literal Translation, Darby Bible, Smith & Goodspeed's An American Translation, Anderson New Testament, Catholic New American Bible, Daniel Mace New Testament, 2001 Translation, Noyes, Riverside New Testament, Twentieth Century New Testament, Emphatic Diaglott, the Jerusalem Bible, New Jerusalem Bible, The Translator's New Testament, Steven T. Byington's Bible in Living English, the Unvarnished New Testament, Ferrar Fenton's Bible in Modern English, the 21st Century New Testament, Hugh Schonfield's Original New Testament, J.B. Phillip's New Testament in Modern English, Kleist & Lilly New Testament, Rodolphus Dickinson New Testament] "The wise men came, not to pay to Christ that divine worship which is due to the Son of God, but in the manner of the Persians, to salute him as a very excellent king." CALVIN (JW)
(c) Wisdom 11:7
(d) Jehovah

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References Used in the Unitarian Standard Version

Many of my sources and references are digital or online.

(2001) 2001 Translation-An American English Bible http://2001translation.com or https://2001translation.org/

(5G) Funk, Robert W. The Five Gospels: The Search for the Authentic Words of Jesus. New Translation and Commentary by Robert W. Funk, Roy W. Hoover, and the Jesus Seminar. New York: Macmillan, 1993.

(ASV) American Standard Version Bible 1901 [in E-Sword]

(AT) Goodspeed, Edgar J. and Powis Smith, JM. The Bible: An American Translation. New edition with the Apocrypha. Chicago: University of Chicago Press, 1939.

(Barclay) Barclay, William, The New Testament  - A New Translation. Glascow: William Collins Sons 1968, 1969

BDAG Lexicon: A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Third Edition, (BDAG) revised and edited by Frederick William Danker based on Walter Bauer’s Griechish-deutsches Wörterbuch zu den Schriften des Neuen Testaments und der frühchristlichen Literatur, sixth edition, ed. Kurt Aland and Barbara Aland, with Viktor Reichmann and on previous English editions by W. F. Arndt, F. W. Gingrich, and F. W. Danker

(BLE) Byington, Steven T. The Bible in Living English. Brooklyn, New York: Watchtower Bible and Tract Society 1972

Bullinger, E.W., The Companion Bible [in E-Sword]

(Capel) Capel, Vivian,. 21st Century New Testament. Bristol: Insight Press, 1998

(Cassirer) Cassirer,  Heinz W. God's New Covenant. Grand Rapids, Michigan: William B. Eerdman's Publishing, 1989

(CEB) Common English Bible (www.commonenglishbible.com)

(Clontz)  The Comprehensive New Testament by T.E. Clontz & J. Clontz 2008

(CCB) Christian Community Bible: The Catholic Comparative New Testament. New York: Oxford University Press, 2006

(Darby) Darby New Testament 1871 [in E-Sword]

(DBH) Hart, David Bentley, The New Testament-A Translation, Second Edition. USA: Yale University Press 2023

(Douay)  Douay-Rheims Bible https://catholicbible.online/side_by_side

(ED) Emphatic Diaglott by Benjamin Wilson 1864  [in E-Sword]

(ELB) Sparkes, Christopher., Eonian Life Bible New Testament. Croydon, Surrey: Filament Publishing Ltd 2017

(Fenton) The Holy Bible in Modern English by Ferrar Fenton

(GNT) Good News Translation Catholic Edition

(Heinfetter) An English Version of the New Testament, from the text of the Vatican Manuscript by Herman Heinfetter 1864

Holt, Brian, Jesus-God or the Son of God. Mt Juliet, TN: Tellway Publishing 2002

(JB) Jerusalem Bible [in E-Sword]

(JW) Wilson, John, The Concessions of Trinitarians: Being a Selection of Extracts from the Writings of the Most Eminent Biblical Critics and Commentators 1845

(KGV) Faircloth, Raymond. The Kingdom of God Version. 2018

(KJV) King James (Authorized) Version [in E-Sword]

(Knox) Monsignor Ronald A. Knox Bible https://catholicbible.online/side_by_side

(KNT) Kingdom New Testament by N.T. Wright

(Lattimore) Lattimore, Richmond, The New Testament. New York: North Point Press, 1996

(LXX) Septuagint by Sir Lancelot C.L. Brenton [in E-Sword]

(NRSV) New Revised Standard Version

(NRSVue) New Revised Standard Version updated edition

(MLB) Verkuyl, Gerrit.The Modern Language Bible - New Berkeley Version. Grand Rapids: Zondervan, 1971

(Moffatt) The Bible - James Moffatt Translation https://studybible.info

(MT) The Greek New Testament According to the Majority Text (Hodges & Farstad) https://archive.org/details/HFGNT/H-F%20GNT/mode/2up

(NA28) Nestle-Aland – Novum Testamentum Graece. 28th revised ed

(NAB) New American Bible https://bible.usccb.org/bible

(NEB) New English Bible. England: Clays Ltd, St Ives plc, 1972

(NEV) New European Version https://www.n-e-v.info/

(NJB) New Jerusalem Bible. New York: Doubleday, 1990

(NWT) New World Translation - Reference Edition 1984

(PNT) Price, Robert M. Pre-Nicene New Testament. Salt Lake City: Signature Books, 2006

(RDNT) A New and Corrected Version of the New Testament by Rodolphus Dickinson 1833

(REB) Revised English Bible. USA: Oxford University Press and Cambridge University Press, 1989

(REV) Revised English Version https://www.revisedenglishversion.com

(Rotherham) The Emphasized Bible by Joseph Bryant Rotherham https://www.jw.org/en/library/bible/rotherham/Bible-Navigation/

(RSV) Revised Standard Version. Glascow: Caledonian International Book Manufacturing 1990

(RVIC) Revised Version Improved and Corrected https://herald-magazine.com/christian-literature/online-bible/

(SEB) Simple English Bible/International English Bible (Destiny Image Publishers)

(TCNT) Twentieth Century New Testament 1904

(Thayer) Thayer, Joseph H. Thayer's Greek-English Lexicon of the New Testament. Grand Rapids: Baker Book House 1977

(Buzzard) The One God, the Father, One Man Messiah Translation by Sir Anthony Buzzard

(Tomanek) Tomanek, James L. New Testament of our Lord and Savior Jesus Anointed. Pocatello: Arrowhead Press, 1958

(TNT) The Translator's New Testament. London: The British and Foreign Bible Society 1973

(TR) Textus Receptus by F. H. A. Scrivener 1894 (Received Text) https://textusreceptusbibles.com/Scrivener

(UASV) Updated American Standard Version https://www.uasvbible.org

(UBS5) United Bible Societies Greek New Testament 5th Edition. Munster: United Bible Societies, 2014

(Unvarnished) Gaus, Andy. The Unvarnished New Testament. Grand Rapids: Phanes Press, 1991

(Vines) Vine's Complete Expository Dictionary

(Weymouth) Weymouth New Testament in Modern Speech [in E-Sword]

(WH) Westcott & Hort Greek New Testament

(Williams) The New Testament in the Language of the People by Charles B. Williams https://www.sprawls.org/williams/

(Wilton) Wilton, Clyde C. The Wilton Translation of the New Testament. www.trafford.com

(Wright) Wright, N.T. The Kingdom New Testament. New York: Harper Collins, 2011

(YLT) Young's Literal Translation [in E-Sword]

USVBible@gmail.com
 

Introducing the Unitarian Standard Version Bible

This work is an update of the American Standard Version of 1901. Much respect was paid to the original version for the classic that it is. The old English was retained except for rare changes made to some very obscure words. Corrections were made to reflect the findings discovered in the newer editions of the Nestle Aland/UBS Greek texts. 

Over 70 years ago E.C. Colwell published a book entitled "What is the Best New Testament." He chose 64 Scriptures in the Gospel of John where many translations either chose the weaker Textus Receptus/KJV reading, or they chose the Critical Text that makes use of older manuscripts. The original ASV chose to use the Critical Text 58 times out of 64. The translators of the ASV chose the weaker reading 6 times. When I compared Colwell's apparatus 20 years ago to newer Bibles, I was surprised as to how often others chose the weaker readings as well (including the ESV and NIV). Interestingly, only Goodspeed's New Testament (at the time) and the New World Translation were consistently true to the Critical Text. My aim is to make the USV as faithful to the best Greek tests we have. Let me know in the comments section or by email where I can do better.

All versions of the Bible reflect a theological bias, and this version is no exception. I profess my bias openly, and with a clear conscience. This is a Unitarian(a) version of the ASV. Most other Bibles reflect a Trinitarian(b) theology, which is a belief that was alien to the early church. 

The Encyclopedia Americana states, "Christianity derived from Judaism and Judaism was strictly Unitarian [believing that God is one person]. The road which led from Jerusalem to Nicea was scarcely a straight one. Fourth century Trinitarianism did not reflect accurately early Christian teaching regarding the nature of God; it was, on the contrary, a deviation from this teaching." -- (1956), Vol. XXVII, p. 294.

Albrecht Ritschl (1822-89) saw the Trinity doctrine as flagrantly Hellenistic. It had corrupted the Christian message by introducing an alien "layer of metaphysical concepts, derived from the natural philosophy of the Greeks," and it had nothing to do with early Christianity.

An honest study of New Testament times should conclude that the prevailing belief of those writers of the New Testament books were clearly Unitarian. A Unitarian angle to translating the New Testament is PURE Christianity...and the words of those writers should echo their real understanding of the nature of God, and His Son, Jesus Christ.

I welcome brief comments and criticisms and emails as a way to perhaps improve on this ongoing work. USVBible@gmail.com

(a) Unitarianism is a nontrinitarian branch of Christianity. Unitarian Christians believe that God the Father is the singular and unique creator of the universe, and that Jesus is the Son of God and he is not equal to God himself. Unitarians generally fall into two camps: those who believe that Jesus pre-existed, and those that do not.

(b) Trinitarians believe that the Father is God, the Son (Jesus) is God and the Holy Spirit is God, but there are not Three Gods, but only one God. Or, as one Bishop describes it: "We are to consider the order of those persons in the Trinity described in the words before us in Matthew 28:19. First the Father and then the Son and then the Holy Ghost; everyone one of which is truly God. This is a mystery which we are all bound to believe, but yet must exercise great care in how we speak of it, it being both easy and dangerous to err in expressing so great a truth as this is. If we think of it, how hard it is to imagine one numerically divine nature in more than one and the same divine person. Or three divine persons in no more than one and the same divine nature. If we speak of it, how hard it is to express it. If I say, the Father, Son and Holy Ghost be three, and everyone a distinct God, it is false. I may say, God the Father is one God and the Son is one God, and the Holy Ghost is one God, but I cannot say that the Father is one God and the Son is another God and the Holy Ghost is a third God. I may say that the Father begat another who is God; yet I cannot say that He begat another God. I may say that from the Father and Son proceeds another who is God; yet I cannot say that from the Father and Son proceeds another God. For though their nature be the same their persons are distinct; and though their persons be distinct, yet still their nature is the same. So that, though the Father be the first person in the Godhead, the Son the second and the Holy Ghost the third, yet the Father is not the first, the Son the second and the Holy Ghost a third God. So hard it is to word so great a mystery aright; or to fit so high a truth with expressions suitable and proper to it, without going one way or another from it." Bishop Beverage, Private Thoughts, Part 2, 48, 49, cited by Charles Morgridge, The True Believers Defence Against Charges Preferred by Trinitarians for Not Believing in the Deity of Christ (Boston: B. Greene, 1837), 16.

Go to: References Used in the Unitarian Standard Version

Go to: Matthew 1 and 2 in the Unitarian Standard Version

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