Conservapedia - User contributions [en]

Earth age opinions of prominent Christians - pre-1800

2014-10-31T20:27:00Z

Dale77:

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age. The differences in the ages below show two approximate dates for the creation of the world, either about 5500BC or about 4000BC. These two dates arise from the fact that the [[Septuagint|Greek translation of the old testament]] favored by the early church differs from the Hebrew [[Masoretic text]] in the genealogies of Genesis 5 and 11. <ref>http://www.setterfield.org/scriptchron.htm#toadam</ref>

== List of dates ==

{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| less than 6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| [[Origen]]
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the birth of Christ is 5228 years
|-
| [[Augustine]]
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| [[John Calvin]]
| 1509-1564
| less than 6000
|-
| [[James Ussher]]
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

== Quotes ==
=== Irenaeus, Against Heresies Vol 5, 28:3 ===
<blockquote>
For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.<ref>http://www.ccel.org/ccel/schaff/anf01.ix.vii.xxix.html</ref>
</blockquote>

=== Theophilus, To Autolycus Vol 3, 28===
<blockquote>
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days. <ref>http://www.ccel.org/ccel/schaff/anf02.iv.ii.iii.xxviii.html</ref>
</blockquote>
=== Clement of Alexandria, Miscellanies Vol 1, 21 ===
<blockquote>
...from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days.<ref>http://www.ccel.org/ccel/schaff/anf02.vi.iv.i.xxi.html</ref>
</blockquote>
=== Hippolytus of Rome, On Daniel, 2:4 ===
<blockquote>
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”<ref>http://www.ccel.org/ccel/schaff/anf05.iii.iv.i.x.ii.html</ref>
</blockquote>
=== Julius Africanus, Chronography ===
<blockquote>
For why should I speak of the three myriad years of the Phœnicians, or of the follies of the Chaldeans, their forty-eight myriads? For the Jews, deriving their origin from them as descendants of Abraham, having been taught a modest mind, and one such as becomes men, together with the truth by the spirit of Moses, have handed down to us, by their extant Hebrew histories, the number of 5500 years as the period up to the advent of the Word of salvation, that was announced to the world in the time of the sway of the Cæsars.
<ref>http://www.ccel.org/ccel/schaff/anf06.v.v.i.html</ref></blockquote>
=== Origen, Against Celsus Vol 1, 19 ===
<blockquote>
After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.<ref>http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xx.html</ref>
</blockquote>
=== Lactantius, Divine Institutes Vol 7, 14 ===
<blockquote>
Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.

Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says “In Thy sight, O Lord, a thousand years are as one day.” And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.<ref>http://www.ccel.org/ccel/schaff/anf07.iii.ii.vii.xiv.html</ref>
</blockquote>
=== Eusebius of Caesarea, Chronicle, The Hebrews ===
<blockquote>
After Augustus, Tiberius became emperor. In his 15th year, the fourth year of the 201st Olympiad [28 A.D.], our Saviour and Lord, Jesus Christ the Son of God, appeared amongst men.

So from Antiochus Epiphanes until the 15th year of Tiberius, is 201 years. And from Alexander of Macedonia until the same year of Tiberius, is 352 years. And from the second year of Dareius [until the same year of Tiberius], is 548 years. [p131] And from the 15th year of Tiberius until the final siege of Jerusalem in the second year of Vespasianus, is 42 years.

From Adam until the second year of Dareius, is 4680 years. And from the second year of Dareius until the 15th year of Tiberius, is 548 years. So the total, from Adam until the 15th year of Tiberius, is 5228 years.

From the 15th year of Tiberius until the 20th anniversary of Constantinus Victor Augustus, is 300 years. So the overall total, according to the Hebrews in the Septuagint version, is (?) 5518 years. According to the Jews' Hebrew text, it is 1237 years less; and according to the Samaritans' Hebrew text, it is 935 years less. <ref>http://www.attalus.org/translate/eusebius5.html#97</ref>
</blockquote>
=== Augustine, City of God, Vol 12, 10 ===
<blockquote>
Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, “Individually they are mortal, but collectively, and as a race, they are immortal.” And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, and this or that island? they reply, that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that thus there was at intervals a new beginning made, and though those things which had been interrupted and checked by the severe devastations were only renewed, yet they seemed to be originated then; but that man could not exist at all save as produced by man. But they say what they think, not what they know.

They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.<ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html</ref>
</blockquote>

=== Venerable Bede, De Temporum Ratione, "On the Reckoning of Time" ===

Dates the creation at 3952 years before Christ

=== Georgius Syncellus, Chronography ===
<blockquote>
...on this same holy day of the life-giving resurrection, the 5534th year from the creation of the universe commenced.
</blockquote>

=== John Calvin, Institutes of the Christian Religion, Vol 1, 14 ===
<blockquote>
Hence God was pleased that a history of the creation should exist—a history on which the faith of the Church might lean without seeking any other God than Him whom Moses sets forth as the Creator and Architect of the world. First, in that history, the period of time is marked so as to enable the faithful to ascend by an unbroken succession of years to the first origin of their race and of all things. This knowledge is of the highest use not only as an antidote to the monstrous fables which anciently prevailed both in Egypt and the other regions of the world, but also as a means of giving a clearer manifestation of the eternity of God as contrasted with the birth of creation, and thereby inspiring us with higher admiration. We must not be moved by the profane jeer, that it is strange how it did not sooner occur to the Deity to create the heavens and the earth, instead of idly allowing an infinite period to pass away, during which thousands of generations might have existed, while the present world is drawing to a close before it has completed its six thousandth year.<ref>http://www.ccel.org/ccel/calvin/institutes.iii.xv.html</ref>
</blockquote>

=== James Ussher, Annals of the World ===
<blockquote>
The difficulties of the Chronologers, perplexed by that love of contention, so termed by Basil, being at last overpassed, I incline to this opinion, that from the evening ushering in the first day of the World, to that midnight which began the first day of the Christian era, there was 4003 years, seventy days, and six temporarie hours; and that the true Nativity of our Saviour was full four years before the beginning of the vulgar Christian era, as is demonstrable by the time of Herods death. For according to our account, the building of Solomons Temple was finished in the 3000 year of the World, and in the 4000 year of the World, the days being fulfilled, in which the Blessed Virgin, Mother of God, was to bring forth Christ himself.
</blockquote>

=== John Lightfoot, From the Talmud and Hebraica, Matthew, 2 ===
<blockquote>
We thus lay down a scheme of the times when Christ was born: He was born in the year of the world 3928.<ref>http://www.ccel.org/ccel/lightfoot/talmud.i.iii.html</ref>
</blockquote>

==References==
<references/>
[[Category:Young Earth Creationism]]

Answers in Genesis

2010-10-08T22:24:06Z

Dale77:

[[Image:Ken Ham press.jpg|right|thumb|300px|Ken Ham]]
'''Answers in Genesis''' is a non-profit [[young earth creationist]] organization that is dedicated to "defending the [[Bible]] from the very first verse". Its president is [[Ken Ham]], who was a former public school science teacher, and once worked for the [[Institute for Creation Research]] before founding Answers in Genesis in the [[United States]].

Answers in Genesis in the United States has a state-of-the-art [[Creation Museum]] which opened on May 28, 2007, admitting more than 4,000 visitors on its first day. The Answers in Genesis website won the "Ministry Website of the Year" award in 2006 from the National Religious Broadcasters out of 1,400 possible recipients, and received about 45,000 site visits per day in 2006.<ref>http://www.answersingenesis.org/docs2006/0118nrb.asp</ref>

== Dispute with Creation Ministries International ==

In late 2005, Answers in Genesis in the United States, with its sister organization in the [[United Kingdom]] withdrew from the group of sister AiG organizations.
As they had been sharing the one web-site, run by the American ministry, this effectively forced the remaining organizations in [[Australia]] (the parent organization), [[New Zealand]], [[Canada]], and [[South Africa]] to rebrand, as [[Creation Ministries International]] (CMI).

Answers in Genesis in America stopped distributing ''Creation'' magazine and the peer-reviewed ''Journal of Creation'' (both published by the Australian ministries), switching subscribers to the new ''Answers'' magazine published by the American ministry.
CMI claims that this was unethical, unlawful, and harmed their ministry.
After failing to obtain a satisfactory resolution on the dispute, CMI began legal proceedings against AiG (U.S.) in May 2007.<ref>[http://www.creationontheweb.biz/lawsuit_justification.html Why CMI-Australia is holding AiG-US legally accountable for its actions]</ref>
In August 2007 the two parties met in [[Hawaii]] in an attempt to resolve the dispute, and reached verbal agreement on a settlement.
However, in putting the agreement in writing, CMI claims that AiG subsequently effectively rewrote it, reneging on the verbal agreement.
CMI had intimated that they will resume the legal proceedings, but the dispute is now settled, as of April 2009<ref>[http://www.creationontheweb.biz/?page=breakdown Breakdown]</ref>

While Answers in Genesis has chosen to not discuss the lawsuit on their website, they do offer a perspective into the decision to create separate organizations and state that while there were philosophical differences in how the organizations were to be run, that both organizations continue to have the same belief in Creationism and the parting was due to how to best present that message. AiG also discusses the discontinuation of ''Creation'' magazine in favor of ''Answers''.<ref>http://www.answersingenesis.org/about/history</ref>

As is common in disputes where no resolution has been found, the presentations of CMI and AiG in describing what occurred have a different emphasis on events.

== References ==
{{reflist|2}}

==External Links==

*[http://www.answersingenesis.org Answers in Genesis] (official site)
*[http://home.austarnet.com.au/stear/default.htm No Answers in Genesis] (anti-creationist)

* [http://www.creationontheweb.biz/?page=breakdown Breakdown]—About the breakdown of the Hawaii agreement between AiG and CMI.
* [http://www.creationontheweb.biz/?page=briese_committee_menu The Briese committee of inquiry, Mark 2] A third-party investigation of the dispute between AiG and CMI.

[[Category:Young Earth Creationism]]
[[Category:Christian Organizations]]

1 Corinthians 9-16 (Translated)

2010-04-04T21:00:05Z

Dale77: /* Chapter 12 */

==Chapter 9==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?
|Am I not an apostle? Am I not free? Have I not seen Jesus Christ, our Lord? Did I not convert you?
|
|-
|2
|If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.
|If I am not an apostle in the eyes of others, surely I am to you: for it is my apostleship that brought you to the Lord.
|
|-
|3
|Mine answer to them that do examine me is this,
|My answer to those who question me is this,
|
|-
|4
|Have we not power to eat and to drink?
|Have we not power to eat and to drink?
|
|-
|5
|Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?
|Have we not power to lead about a sister, a wife, as well as apostles, and as the brothers of the Lord, and Cephas?
|
|-
|6
|Or I only and Barnabas, have not we power to forbear working?
|Or is it only Barnabas and I who have the power to give up working?
|
|-
|7
|Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
|Who goes to war at his own expense? Who plants a vineyard and doesn't eat some of the fruit? Or who takes care of a flock and doesn't drink some of its milk?
|
|-
|8
|Say I these things as a man? or saith not the law the same also?
|Is it just me, a man, who says this? Doesn't the Law say the same thing?
|
|-
|9
|For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
|It says in the Law of Moses, "Do not muzzle the mouth of an ox that is threshing the grain." Is God so concerned about oxen?
|
|-
|10
|Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.
|Or does he say that entirely for us? Yes, this is written for us: That the plower should plow with hope, and the thresher should share in that hope.
|
|-
|11
|If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?
|If we have planted spiritual things in you, is it a big deal if we harvest your physical things?
|
|-
|12
|If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
|If others can share in this harvest, can't we too? Still, we haven't exercised this right. We endure everything so that we don't hinder the good news of Christ.
|
|-
|13
|Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the alter are partakers with the alter?
|Don't you know that those who take care of the holy things make their living from the things of the temple? And those who take care of the alter share in what is offered there?
|
|-
|14
|Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
|In the same way, the Lord has ordained that those who preach the good news should make their living from the good news.
|
|-
|15
|But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.
|But I have never claimed any of these things though it was my right to do so. And I'm not writing about them so that I can do so now. I would rather die than be unable to take pride in not exercising my rights.
|
|-
|16
|For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!
|Even though I preach the good news, it's nothing for me to take pride in. I do it because I have to. Woe is me if I don't preach it!
|
|-
|17
|For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.
|If I were doing this by choice, I would deserve a reward; but if not by choice, it's because I've been entrusted with the good news.
|
|-
|18
|What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.
|So then, what is my reward? It is that when I preach, I can make the good news of Christ freely available, that I don't make undue advantage of the good news.
|
|-
|19
|For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
|Even though I'm free of all men, I've made myself a slave to all men, so that I can win more of them over.
|
|-
|20
|And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
|To the Jews, I became like a Jew so that I could win over the Jews; to those who observe the Mosaic law, I lived according to the law so that I could win over those who observe.
|
|-
|21
|To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
|To those who don't observe the Mosaic law, I lived without it (not that I'm actually not subject to God's law, since I'm bound to the law by Christ) so that I could win over the non-observant.
|
|-
|22
|To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.
|To the weak, I behaved as if I were weak so that I could win over the weak. I am all things to all men so that I can by all means save some.
|
|-
|23
|And this I do for the gospel's sake, that I might be partaker thereof with you.
|I do all this for the sake of the good news so that I can share in it.
|
|-
|24
|Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
|Don't you know that while everyone who runs in a race runs, only one can win the prize? So run to win it.
|
|-
|25
|And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.
|And every man who competes for the win disciplines himself in every way. They do it to win a temporary prize, but we are striving for an everlasting prize.
|
|-
|26
|I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:
|So I run, but not aimlessly; I fight, but not shadowboxing.
|
|-
|27
|But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
|I train my body and keep it under control so that, having preached to others, I don't get disqualified.
|
|}

==Chapter 10==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;
|Moreover, my brothers, I hope you are aware of how our forefathers followed a cloud out of Egypt and crossed over the sea,
|
|-
|2
|And were all baptized unto Moses in the cloud and in the sea;
|And all of them were baptized to Moses in the cloud and in the sea,
|
|-
|3
|And did all eat the same spiritual meat;
|They all ate the same spiritual food
|
|-
|4
|And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
|They all drank the same spiritual drink. They drank from that spiritual Rock that followed them; that Rock was Christ.
|
|-
|5
|But with many of them God was not well pleased: for they were overthrown in the wilderness.
|But God was not happy with many of them; they were scattered in the wilderness.
|
|-
|6
|Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
|These things were an example to us, so that we wouldn't desire evil things as they did.
|
|-
|7
|Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.
|Don't be idol worshippers as some of them were. As scripture says, "The people sat down to eat and drink and stood up to fool around."
|
|-
|8
|Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.
|Let's not behave sexually immorally, as some of them did, so that 23,000 of them died in one day.
|
|-
|9
|Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
|Let's not test Christ, as some of them did, and were killed by snakes.
|
|-
|10
|Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.
|Don't whine, as some of them did, and were destroyed by the destroyer.
|
|-
|11
|Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.
|All of these things happened to them for our example. They are written in scripture to warn us, on whom the end of time has come.
|
|-
|12
|Wherefore let him that thinketh he standeth take heed lest he fall.
|So if you think you are standing, be careful not to fall.
|
|-
|13
|There hath no temptation taken you but such as is common to man: but 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.
|There is no temptation facing you beyond what is common to man, but God is faithful. He won't let you be tempted beyond what you can handle. With the temptation, God gives a way to escape it, so that you can successfully face it.
|
|-
|14
|Wherefore, my dearly beloved, flee from idolatry.
|So, my dearly beloved, keep away from idol worship.
|
|-
|15
|I speak as to wise men; judge ye what I say.
|I'm speaking to wise men; judge for yourself what I'm saying.
|
|-
|16
|The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
|The cup of blessing which we bless, isn't it the sharing of the blood of Christ? The bread which we break, isn't it the sharing of the body of Christ?
|
|-
|17
|For we being many are one bread, and one body: for we are all partakers of that one bread.
|We are many, but one bread and one body, since we all share that one bread.
|
|-
|18
|Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the alter?
|Look at the people of Israel. Aren't those who eat the sacrifices sharing in the alter?
|
|-
|19
|What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?
|What am I saying? That an idol is anything significant or that which is sacrificed to idols is anything significant?
|
|-
|20
|But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.
|But I say, the things the gentiles sacrifice are sacrificed to devils, not to God; and I do not want you to be friends with devils.
|
|-
|21
|Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.
|You cannot drink from the cup of the Lord, and the cup of devils: you cannot be partakers of the Lord's table, and of the table of devils.
|
|-
|22
|Do we provoke the Lord to jealousy? are we stronger than he?
|
|
|-
|23
|All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.
|
|
|-
|24
|Let no man seek his own, but every man another's wealth.
|
|
|-
|25
|Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:
|
|
|-
|26
|For the earth is the Lord's, and the fulness thereof.
|
|
|-
|27
|If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
|
|
|-
|28
|But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:
|
|
|-
|29
|Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?
|
|
|-
|30
|For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
|
|
|-
|31
|Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
|
|
|-
|32
|Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
|
|
|-
|33
|Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.
|
|
|}

==Chapter 11==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Be ye followers of me, even as I also am of Christ.
|
|
|-
|2
|Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
|
|
|-
|3
|But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.
|
|
|-
|4
|Every man praying or prophesying, having his head covered, dishonoureth his head.
|
|
|-
|5
|But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
|
|
|-
|6
|For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
|
|
|-
|7
|For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
|
|
|-
|8
|For the man is not of the woman; but the woman of the man.
|
|
|-
|9
|Neither was the man created for the woman; but the woman for the man.
|
|
|-
|10
|For this cause ought the woman to have power on her head because of the angels.
|
|
|-
|11
|Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
|
|
|-
|12
|For as the woman is of the man, even so is the man also by the woman; but all things of god.
|
|
|-
|13
|Judge in yourselves: is it comely that a woman pray unto God uncovered?
|
|
|-
|14
|Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
|
|
|-
|15
|But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
|
|
|-
|16
|But if any man seem to be contentious, we have no such custom, neither the churches of God.
|
|
|-
|17
|Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.
|
|
|-
|18
|For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
|
|
|-
|19
|For there must be also heresies among you, that they which are approved may be made manifest among you.
|
|
|-
|20
|When ye come together therefore into one place, this is not to eat the Lord's supper.
|
|
|-
|21
|For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
|
|
|-
|22
|What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.
|
|
|-
|23
|For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:
|
|
|-
|24
|And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.
|
|
|-
|25
|After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
|
|
|-
|26
|For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.
|
|
|-
|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.
|
|
|-
|28
|But let a man examine himself, and so let him eat of that bread, and drink of that cup.
|
|
|-
|29
|For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
|
|
|-
|30
|For this cause many are weak and sickly among you, and many sleep.
|
|
|-
|31
|For if we would judge ourselves, we should not be judged.
|
|
|-
|32
|But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
|
|
|-
|33
|Wherefore, my brethren, when ye come together to eat, tarry one for another.
|
|
|-
|34
|And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.
|
|
|}

==Chapter 12==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now concerning spiritual gifts, brethren, I would not have you ignorant.
|And about spiritual things I do not desire you to be ignorant, brothers.
|
|-
|2
|Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
|
|
|-
|3
|Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
|Therefore I make known to you that noone speaking in the Spirit of God says that Jesus is cursed. And noone is able to say Jesus is Lord, except in the Holy Spirit.
|
|-
|4
|Now there are diversities of gifts, but the same Spirit.
|And there are diversities of gifts, but the same Spirit.
|
|-
|5
|And there are differences of administrations, but the same Lord.
|And there is diversity of service and the same Lord
|
|-
|6
|And there are diversities of operations, but it is the same God which worketh all in all.
|And there are diversities of working but He is the same God who works everything in all.
|
|-
|7
|But the manifestation of the Spirit is given to every man to profit withal.
|And to each one he gives the manifestation of the Spirit for the common good.
|
|-
|8
|For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
|
|
|-
|9
|To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
|
|
|-
|10
|To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:
|
|
|-
|11
|But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
|
|
|-
|12
|For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
|
|
|-
|13
|For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
|
|
|-
|14
|For the body is not one member, but many.
|
|
|-
|15
|If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
|
|
|-
|16
|And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?
|
|
|-
|17
|If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
|
|
|-
|18
|But now hath God set the members every one of them in the body, as it hath pleased him.
|
|
|-
|19
|And if they were all one member, where were the body?
|
|
|-
|20
|But now are they many members, yet but one body.
|
|
|-
|21
|And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.
|
|
|-
|22
|Nay, much more those members of the body, which seem to be more feeble, are necessary:
|
|
|-
|23
|And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.
|
|
|-
|24
|For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:
|
|
|-
|25
|That there should be no schism in the body; but that the members should have the same care one for another.
|
|
|-
|26
|And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
|
|
|-
|27
|Now ye are the body of Christ, and members in particular.
|
|
|-
|28
|And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
|
|
|-
|29
|Are all apostles? are all prophets? are all teachers? are all workers of miracles?
|
|
|-
|30
|Have all the gifts of healing? do all speak with tongues? do all interpret?
|
|
|-
|31
|But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
|
|
|}

==Chapter 13==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
|If I could speak all the languages of men and angels but I didn't have love, I would just be making noise like a gong or cymbal.
|
|-
|2
|And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
|And if I had the gift of prophecy and understood all mysteries and knew everything, if I had enough faith to move mountains-- Without love, I am nothing.
|
|-
|3
|And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
|And if I gave everything I own to feed the poor, if I gave my body to be burned-- Without love, I gain nothing.
|
|-
|4
|Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
|Love is patient and kind. It doesn't envy. It doesn't boast, it isn't inflated.
|
|-
|5
|Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
|It isn't rude or self serving. It isn't quick to anger. It doesn't focus its thoughts on wrong things.
|
|-
|6
|Rejoiceth not in iniquity, but rejoiceth in the truth;
|It doesn't rejoice in evil; it rejoices in the truth.
|
|-
|7
|Beareth all things, believeth all things, hopeth all things, endureth all things.
|It bears everything, believes everything, hopes everything, endures everything.
|
|-
|8
|Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
|Prophecies fail. Tongues are silenced. Knowledge vanishes. Love never fails.
|
|-
|9
|For we know in part, and we prophesy in part.
|Our knowledge and our prophecy are imperfect.
|
|-
|10
|But when that which is perfect is come, then that which is in part shall be done away.
|But when the perfect comes, the imperfect will be wiped away.
|
|-
|11
|When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
|When I was a child, I spoke like a child, I understood like a child, I thought like a child. But when I became a man, I put away childish things.
|
|-
|12
|For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
|Now we see through a glass, darkly, but then we will see face to face. Now I know in part, but then I will know as completely as I am known now.
|The phrasing at the beginning of this one is timeless.
|-
|13
|And now abideth faith, hope, charity, these three; but the greatest of these is charity.
|And now three things remain: Faith, hope and love. But the greatest of these is love.
|
|}

==Chapter 14==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.
|
|
|-
|2
|For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.
|
|
|-
|3
|But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
|
|
|-
|4
|He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.
|
|
|-
|5
|I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.
|
|
|-
|6
|Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
|
|
|-
|7
|And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
|
|
|-
|8
|For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
|
|
|-
|9
|So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
|
|
|-
|10
|There are, it may be, so many kinds of voices in the world, and none of them is without signification.
|
|
|-
|11
|Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.
|
|
|-
|12
|Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.
|
|
|-
|13
|Wherefore let him that speaketh in an unknown tongue pray that he may interpret.
|
|
|-
|14
|For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
|
|
|-
|15
|What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.
|
|
|-
|16
|Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
|
|
|-
|17
|For thou verily givest thanks well, but the other is not edified.
|
|
|-
|18
|I thank my God, I speak with tongues more than ye all:
|
|
|-
|19
|Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.
|
|
|-
|20
|Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
|
|
|-
|21
|In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
|
|
|-
|22
|Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
|
|
|-
|23
|If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?
|
|
|-
|24
|But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:
|
|
|-
|25
|And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
|
|
|-
|26
|How is it then, brethren? when ye come together, everyone of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
|
|
|-
|27
|If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
|
|
|-
|28
|But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
|
|
|-
|29
|Let the prophets speak two or three, and let the other judge.
|
|
|-
|30
|If any thing be revealed to another that sitteth by, let the first hold his peace.
|
|
|-
|31
|For ye may all prophesy one by one, that all may learn, and all may be comforted.
|
|
|-
|32
|And the spirits of the prophets are subject to the prophets.
|
|
|-
|33
|For God is not the author of confusion, but of peace, as in all churches of the saints.
|
|
|-
|34
|Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.
|
|
|-
|35
|And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
|
|
|-
|36
|What? came the word of God out from you? or came it unto you only?
|
|
|-
|37
|If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
|
|
|-
|38
|But if any man be ignorant, let him be ignorant.
|
|
|-
|39
|Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
|
|
|-
|40
|Let all things be done decently and in order.
|
|
|}

==Chapter 15==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;
|
|
|-
|2
|By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.
|
|
|-
|3
|For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
|
|
|-
|4
|And that he was buried, and that he rose again the third day according to the scriptures:
|
|
|-
|5
|And that he was seen of Cephas, then of the twelve:
|
|
|-
|6
|After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
|
|
|-
|7
|After that, he was seen of James; then of all the apostles.
|
|
|-
|8
|And last of all he was seen of me also, as of one born out of due time.
|
|
|-
|9
|For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.
|
|
|-
|10
|But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
|
|
|-
|11
|Therefore whether it were I or they, so we preach, and so ye believed.
|
|
|-
|12
|Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?
|
|
|-
|13
|But if there be no resurrection of the dead, then is Christ not risen:
|
|
|-
|14
|And if Christ be not risen, then is our preaching vain, and your faith is also vain.
|
|
|-
|15
|Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.
|
|
|-
|16
|For if the dead rise not, then is not Christ raised:
|
|
|-
|17
|And if Christ be not raised, your faith is vain; ye are yet in your sins.
|
|
|-
|18
|Then they also which are fallen asleep in Christ are perished.
|
|
|-
|19
|If in this life only we have hope in Christ, we are of all men most miserable.
|
|
|-
|20
|But now is Christ risen from the dead, and become the firstfruits of them that slept.
|
|
|-
|21
|For since by man came death, by man came also the resurrection of the dead.
|
|
|-
|22
|For as in Adam all die, even so in Christ shall all be made alive.
|
|
|-
|23
|But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
|
|
|-
|24
|Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
|
|
|-
|25
|For he must reign, till he hath put all enemies under his feet.
|
|
|-
|26
|The last enemy that shall be destroyed is death.
|
|
|-
|27
|For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him.
|
|
|-
|28
|And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
|
|
|-
|29
|Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?
|
|
|-
|30
|And why stand we in jeopardy every hour?
|
|
|-
|31
|I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.
|
|
|-
|32
|If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.
|
|
|-
|33
|Be not deceived: evil communications corrupt good manners.
|
|
|-
|34
|Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.
|
|
|-
|35
|But some man will say, How are the dead raised up? and with what body do they come?
|
|
|-
|36
|Thou fool, that which thou sowest is not quickened, except it die:
|
|
|-
|37
|And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:
|
|
|-
|38
|But God giveth it a body as it hath pleased him, and to every seed his own body.
|
|
|-
|39
|All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.
|
|
|-
|40
|There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
|
|
|-
|41
|There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.
|
|
|-
|42
|So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
|
|
|-
|43
|It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
|
|
|-
|44
|It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
|
|
|-
|45
|And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
|
|
|-
|46
|Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
|
|
|-
|47
|The first man is of the earth, earthy: the second man is the Lord from heaven.
|
|
|-
|48
|As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
|
|
|-
|49
|And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
|
|
|-
|50
|Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
|
|
|-
|51
|Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
|
|
|-
|52
|In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
|
|
|-
|53
|For this corruptible must put on incorruption, and this mortal must put on immortality.
|
|
|-
|54
|So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
|
|
|-
|55
|O death, where is thy sting? O grave, where is thy victory?
|
|
|-
|56
|The sting of death is sin; and the strength of sin is the law.
|
|
|-
|57
|But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
|
|
|-
|58
|Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.
|
|
|}

==Chapter 16==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
|In regards to the collection for the holy people, do just as I have ordered the churches of Galatia to do.
|
|-
|2
|Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.
|On the first day of the week, every one of you should set aside some of what God has blessed you to earn, so I don't have to go collecting when I come.
|
|-
|3
|And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.
|And when I come, I will send whomever you have approved with letters to bring your generous gift to Jerusalem.
|The Greek seems ambiguous. Will Paul send them with letters? Or do the Corinthians approve them with letters? Rather than try to resolve the ambiguity, I've simply preserved it in the English. I'm open to a better solution.
|-
|4
|And if it be meet that I go also, they shall go with me.
|And if it is appropriate that I go too, they will have me to go with them.
|
|-
|5
|Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.
|I will come to you after I pass through Macedonia. (I'm going to go by way of Macedonia.)
|
|-
|6
|And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.
|Maybe I will stay even the whole winter with you so that you can send me on my next journey, wherever I go.
|
|-
|7
|For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.
|I don't want to see you now and just pass through. I hope to stay a while with you if the Lord permits it.
|
|-
|8
|But I will tarry at Ephesus until Pentecost.
|But I will be staying in Ephesus until Pentecost.
|
|-
|9
|For a great door and effectual is opened unto me, and there are many adversaries.
|A great door, and an effectual one, is open to me, and there are many who oppose.
|
|-
|10
|Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.
|If Timothy comes, see to it that he can be free from fear. He is doing the Lord's work as I am.
|
|-
|11
|Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.
|Don't mistreat him. Let him go in peace so that he can come to me. I'll look for him with the other church members.
|
|-
|12
|As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.
|As for our brother Apollos, I really wanted him to visit you with the others, but he didn't want to go right now. He will come to you when he has the chance.
|-
|13
|Watch ye, stand fast in the faith, quit you like men, be strong.
|Be watchful, stand fast in the faith, be manly, and be strong.
|
|-
|14
|Let all your things be done with charity.
|Do everything with love.
|
|-
|15
|I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,)
|You know the household of Stephanas, our first converts in Greece, have devoted themselves to the ministry. I urge you:
|
|-
|16
|That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.
|Submit yourselves to such as them, and to everyone that helps us in our work.
|
|-
|17
|I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.
|I am glad Stephanas, Fortunatus, and Achaicus have come, because they have provided what you couldn't.
|
|-
|18
|For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.
|They have refreshed my spirit and yours, so acknowledge such people as they are.
|
|-
|19
|The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.
|The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, along with the church that is in their house.
|
|-
|20
|All the brethren greet you. Greet ye one another with an holy kiss.
|All the brothers greet you. Greet one another with a holy kiss.
|
|-
|21
|The salutation of me Paul with mine own hand.
|I, Paul, salute you with my own handwriting.
|
|-
|22
|If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
|If any man does not love the Lord Jesus Christ, let him be Anathema. May our Lord come.
|
|-
|23
|The grace of our Lord Jesus Christ be with you.
|May the grace of our Lord Jesus Christ be with you.
|
|-
|24
|My love be with you all in Christ Jesus. Amen.
|My love to all of you in Jesus Christ. Amen.
|
|}

[[Category:Conservative Bible]]

1 Corinthians 9-16 (Translated)

2010-04-04T20:54:55Z

Dale77: /* Chapter 12 */

==Chapter 9==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?
|Am I not an apostle? Am I not free? Have I not seen Jesus Christ, our Lord? Did I not convert you?
|
|-
|2
|If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.
|If I am not an apostle in the eyes of others, surely I am to you: for it is my apostleship that brought you to the Lord.
|
|-
|3
|Mine answer to them that do examine me is this,
|My answer to those who question me is this,
|
|-
|4
|Have we not power to eat and to drink?
|Have we not power to eat and to drink?
|
|-
|5
|Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?
|Have we not power to lead about a sister, a wife, as well as apostles, and as the brothers of the Lord, and Cephas?
|
|-
|6
|Or I only and Barnabas, have not we power to forbear working?
|Or is it only Barnabas and I who have the power to give up working?
|
|-
|7
|Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
|Who goes to war at his own expense? Who plants a vineyard and doesn't eat some of the fruit? Or who takes care of a flock and doesn't drink some of its milk?
|
|-
|8
|Say I these things as a man? or saith not the law the same also?
|Is it just me, a man, who says this? Doesn't the Law say the same thing?
|
|-
|9
|For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
|It says in the Law of Moses, "Do not muzzle the mouth of an ox that is threshing the grain." Is God so concerned about oxen?
|
|-
|10
|Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.
|Or does he say that entirely for us? Yes, this is written for us: That the plower should plow with hope, and the thresher should share in that hope.
|
|-
|11
|If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?
|If we have planted spiritual things in you, is it a big deal if we harvest your physical things?
|
|-
|12
|If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
|If others can share in this harvest, can't we too? Still, we haven't exercised this right. We endure everything so that we don't hinder the good news of Christ.
|
|-
|13
|Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the alter are partakers with the alter?
|Don't you know that those who take care of the holy things make their living from the things of the temple? And those who take care of the alter share in what is offered there?
|
|-
|14
|Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
|In the same way, the Lord has ordained that those who preach the good news should make their living from the good news.
|
|-
|15
|But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.
|But I have never claimed any of these things though it was my right to do so. And I'm not writing about them so that I can do so now. I would rather die than be unable to take pride in not exercising my rights.
|
|-
|16
|For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!
|Even though I preach the good news, it's nothing for me to take pride in. I do it because I have to. Woe is me if I don't preach it!
|
|-
|17
|For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.
|If I were doing this by choice, I would deserve a reward; but if not by choice, it's because I've been entrusted with the good news.
|
|-
|18
|What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.
|So then, what is my reward? It is that when I preach, I can make the good news of Christ freely available, that I don't make undue advantage of the good news.
|
|-
|19
|For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
|Even though I'm free of all men, I've made myself a slave to all men, so that I can win more of them over.
|
|-
|20
|And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
|To the Jews, I became like a Jew so that I could win over the Jews; to those who observe the Mosaic law, I lived according to the law so that I could win over those who observe.
|
|-
|21
|To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
|To those who don't observe the Mosaic law, I lived without it (not that I'm actually not subject to God's law, since I'm bound to the law by Christ) so that I could win over the non-observant.
|
|-
|22
|To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.
|To the weak, I behaved as if I were weak so that I could win over the weak. I am all things to all men so that I can by all means save some.
|
|-
|23
|And this I do for the gospel's sake, that I might be partaker thereof with you.
|I do all this for the sake of the good news so that I can share in it.
|
|-
|24
|Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
|Don't you know that while everyone who runs in a race runs, only one can win the prize? So run to win it.
|
|-
|25
|And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.
|And every man who competes for the win disciplines himself in every way. They do it to win a temporary prize, but we are striving for an everlasting prize.
|
|-
|26
|I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:
|So I run, but not aimlessly; I fight, but not shadowboxing.
|
|-
|27
|But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
|I train my body and keep it under control so that, having preached to others, I don't get disqualified.
|
|}

==Chapter 10==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;
|Moreover, my brothers, I hope you are aware of how our forefathers followed a cloud out of Egypt and crossed over the sea,
|
|-
|2
|And were all baptized unto Moses in the cloud and in the sea;
|And all of them were baptized to Moses in the cloud and in the sea,
|
|-
|3
|And did all eat the same spiritual meat;
|They all ate the same spiritual food
|
|-
|4
|And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
|They all drank the same spiritual drink. They drank from that spiritual Rock that followed them; that Rock was Christ.
|
|-
|5
|But with many of them God was not well pleased: for they were overthrown in the wilderness.
|But God was not happy with many of them; they were scattered in the wilderness.
|
|-
|6
|Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
|These things were an example to us, so that we wouldn't desire evil things as they did.
|
|-
|7
|Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.
|Don't be idol worshippers as some of them were. As scripture says, "The people sat down to eat and drink and stood up to fool around."
|
|-
|8
|Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.
|Let's not behave sexually immorally, as some of them did, so that 23,000 of them died in one day.
|
|-
|9
|Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
|Let's not test Christ, as some of them did, and were killed by snakes.
|
|-
|10
|Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.
|Don't whine, as some of them did, and were destroyed by the destroyer.
|
|-
|11
|Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.
|All of these things happened to them for our example. They are written in scripture to warn us, on whom the end of time has come.
|
|-
|12
|Wherefore let him that thinketh he standeth take heed lest he fall.
|So if you think you are standing, be careful not to fall.
|
|-
|13
|There hath no temptation taken you but such as is common to man: but 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.
|There is no temptation facing you beyond what is common to man, but God is faithful. He won't let you be tempted beyond what you can handle. With the temptation, God gives a way to escape it, so that you can successfully face it.
|
|-
|14
|Wherefore, my dearly beloved, flee from idolatry.
|So, my dearly beloved, keep away from idol worship.
|
|-
|15
|I speak as to wise men; judge ye what I say.
|I'm speaking to wise men; judge for yourself what I'm saying.
|
|-
|16
|The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
|The cup of blessing which we bless, isn't it the sharing of the blood of Christ? The bread which we break, isn't it the sharing of the body of Christ?
|
|-
|17
|For we being many are one bread, and one body: for we are all partakers of that one bread.
|We are many, but one bread and one body, since we all share that one bread.
|
|-
|18
|Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the alter?
|Look at the people of Israel. Aren't those who eat the sacrifices sharing in the alter?
|
|-
|19
|What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?
|What am I saying? That an idol is anything significant or that which is sacrificed to idols is anything significant?
|
|-
|20
|But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.
|But I say, the things the gentiles sacrifice are sacrificed to devils, not to God; and I do not want you to be friends with devils.
|
|-
|21
|Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.
|You cannot drink from the cup of the Lord, and the cup of devils: you cannot be partakers of the Lord's table, and of the table of devils.
|
|-
|22
|Do we provoke the Lord to jealousy? are we stronger than he?
|
|
|-
|23
|All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.
|
|
|-
|24
|Let no man seek his own, but every man another's wealth.
|
|
|-
|25
|Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:
|
|
|-
|26
|For the earth is the Lord's, and the fulness thereof.
|
|
|-
|27
|If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
|
|
|-
|28
|But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:
|
|
|-
|29
|Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?
|
|
|-
|30
|For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
|
|
|-
|31
|Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
|
|
|-
|32
|Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
|
|
|-
|33
|Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.
|
|
|}

==Chapter 11==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Be ye followers of me, even as I also am of Christ.
|
|
|-
|2
|Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
|
|
|-
|3
|But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.
|
|
|-
|4
|Every man praying or prophesying, having his head covered, dishonoureth his head.
|
|
|-
|5
|But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
|
|
|-
|6
|For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
|
|
|-
|7
|For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
|
|
|-
|8
|For the man is not of the woman; but the woman of the man.
|
|
|-
|9
|Neither was the man created for the woman; but the woman for the man.
|
|
|-
|10
|For this cause ought the woman to have power on her head because of the angels.
|
|
|-
|11
|Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
|
|
|-
|12
|For as the woman is of the man, even so is the man also by the woman; but all things of god.
|
|
|-
|13
|Judge in yourselves: is it comely that a woman pray unto God uncovered?
|
|
|-
|14
|Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
|
|
|-
|15
|But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
|
|
|-
|16
|But if any man seem to be contentious, we have no such custom, neither the churches of God.
|
|
|-
|17
|Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.
|
|
|-
|18
|For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
|
|
|-
|19
|For there must be also heresies among you, that they which are approved may be made manifest among you.
|
|
|-
|20
|When ye come together therefore into one place, this is not to eat the Lord's supper.
|
|
|-
|21
|For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
|
|
|-
|22
|What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.
|
|
|-
|23
|For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:
|
|
|-
|24
|And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.
|
|
|-
|25
|After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
|
|
|-
|26
|For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.
|
|
|-
|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.
|
|
|-
|28
|But let a man examine himself, and so let him eat of that bread, and drink of that cup.
|
|
|-
|29
|For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
|
|
|-
|30
|For this cause many are weak and sickly among you, and many sleep.
|
|
|-
|31
|For if we would judge ourselves, we should not be judged.
|
|
|-
|32
|But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
|
|
|-
|33
|Wherefore, my brethren, when ye come together to eat, tarry one for another.
|
|
|-
|34
|And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.
|
|
|}

==Chapter 12==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now concerning spiritual gifts, brethren, I would not have you ignorant.
|And about spiritual things I do not desire you to be ignorant, brothers.
|
|-
|2
|Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
|
|
|-
|3
|Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
|Therefore I make known to you that noone speaking in the Spirit of God says that Jesus is cursed. And noone is able to say Jesus is Lord, except in the Holy Spirit.
|
|-
|4
|Now there are diversities of gifts, but the same Spirit.
|And there are diversities of gifts, but the same Spirit.
|
|-
|5
|And there are differences of administrations, but the same Lord.
|And there is diversity of service and the same Lord
|
|-
|6
|And there are diversities of operations, but it is the same God which worketh all in all.
|
|
|-
|7
|But the manifestation of the Spirit is given to every man to profit withal.
|
|
|-
|8
|For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
|
|
|-
|9
|To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
|
|
|-
|10
|To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:
|
|
|-
|11
|But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
|
|
|-
|12
|For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
|
|
|-
|13
|For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
|
|
|-
|14
|For the body is not one member, but many.
|
|
|-
|15
|If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
|
|
|-
|16
|And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?
|
|
|-
|17
|If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
|
|
|-
|18
|But now hath God set the members every one of them in the body, as it hath pleased him.
|
|
|-
|19
|And if they were all one member, where were the body?
|
|
|-
|20
|But now are they many members, yet but one body.
|
|
|-
|21
|And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.
|
|
|-
|22
|Nay, much more those members of the body, which seem to be more feeble, are necessary:
|
|
|-
|23
|And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.
|
|
|-
|24
|For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:
|
|
|-
|25
|That there should be no schism in the body; but that the members should have the same care one for another.
|
|
|-
|26
|And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
|
|
|-
|27
|Now ye are the body of Christ, and members in particular.
|
|
|-
|28
|And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
|
|
|-
|29
|Are all apostles? are all prophets? are all teachers? are all workers of miracles?
|
|
|-
|30
|Have all the gifts of healing? do all speak with tongues? do all interpret?
|
|
|-
|31
|But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
|
|
|}

==Chapter 13==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
|If I could speak all the languages of men and angels but I didn't have love, I would just be making noise like a gong or cymbal.
|
|-
|2
|And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
|And if I had the gift of prophecy and understood all mysteries and knew everything, if I had enough faith to move mountains-- Without love, I am nothing.
|
|-
|3
|And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
|And if I gave everything I own to feed the poor, if I gave my body to be burned-- Without love, I gain nothing.
|
|-
|4
|Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
|Love is patient and kind. It doesn't envy. It doesn't boast, it isn't inflated.
|
|-
|5
|Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
|It isn't rude or self serving. It isn't quick to anger. It doesn't focus its thoughts on wrong things.
|
|-
|6
|Rejoiceth not in iniquity, but rejoiceth in the truth;
|It doesn't rejoice in evil; it rejoices in the truth.
|
|-
|7
|Beareth all things, believeth all things, hopeth all things, endureth all things.
|It bears everything, believes everything, hopes everything, endures everything.
|
|-
|8
|Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
|Prophecies fail. Tongues are silenced. Knowledge vanishes. Love never fails.
|
|-
|9
|For we know in part, and we prophesy in part.
|Our knowledge and our prophecy are imperfect.
|
|-
|10
|But when that which is perfect is come, then that which is in part shall be done away.
|But when the perfect comes, the imperfect will be wiped away.
|
|-
|11
|When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
|When I was a child, I spoke like a child, I understood like a child, I thought like a child. But when I became a man, I put away childish things.
|
|-
|12
|For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
|Now we see through a glass, darkly, but then we will see face to face. Now I know in part, but then I will know as completely as I am known now.
|The phrasing at the beginning of this one is timeless.
|-
|13
|And now abideth faith, hope, charity, these three; but the greatest of these is charity.
|And now three things remain: Faith, hope and love. But the greatest of these is love.
|
|}

==Chapter 14==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.
|
|
|-
|2
|For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.
|
|
|-
|3
|But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
|
|
|-
|4
|He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.
|
|
|-
|5
|I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.
|
|
|-
|6
|Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
|
|
|-
|7
|And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
|
|
|-
|8
|For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
|
|
|-
|9
|So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
|
|
|-
|10
|There are, it may be, so many kinds of voices in the world, and none of them is without signification.
|
|
|-
|11
|Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.
|
|
|-
|12
|Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.
|
|
|-
|13
|Wherefore let him that speaketh in an unknown tongue pray that he may interpret.
|
|
|-
|14
|For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
|
|
|-
|15
|What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.
|
|
|-
|16
|Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
|
|
|-
|17
|For thou verily givest thanks well, but the other is not edified.
|
|
|-
|18
|I thank my God, I speak with tongues more than ye all:
|
|
|-
|19
|Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.
|
|
|-
|20
|Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
|
|
|-
|21
|In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
|
|
|-
|22
|Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
|
|
|-
|23
|If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?
|
|
|-
|24
|But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:
|
|
|-
|25
|And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
|
|
|-
|26
|How is it then, brethren? when ye come together, everyone of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
|
|
|-
|27
|If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
|
|
|-
|28
|But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
|
|
|-
|29
|Let the prophets speak two or three, and let the other judge.
|
|
|-
|30
|If any thing be revealed to another that sitteth by, let the first hold his peace.
|
|
|-
|31
|For ye may all prophesy one by one, that all may learn, and all may be comforted.
|
|
|-
|32
|And the spirits of the prophets are subject to the prophets.
|
|
|-
|33
|For God is not the author of confusion, but of peace, as in all churches of the saints.
|
|
|-
|34
|Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.
|
|
|-
|35
|And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
|
|
|-
|36
|What? came the word of God out from you? or came it unto you only?
|
|
|-
|37
|If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
|
|
|-
|38
|But if any man be ignorant, let him be ignorant.
|
|
|-
|39
|Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
|
|
|-
|40
|Let all things be done decently and in order.
|
|
|}

==Chapter 15==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;
|
|
|-
|2
|By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.
|
|
|-
|3
|For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
|
|
|-
|4
|And that he was buried, and that he rose again the third day according to the scriptures:
|
|
|-
|5
|And that he was seen of Cephas, then of the twelve:
|
|
|-
|6
|After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
|
|
|-
|7
|After that, he was seen of James; then of all the apostles.
|
|
|-
|8
|And last of all he was seen of me also, as of one born out of due time.
|
|
|-
|9
|For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.
|
|
|-
|10
|But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
|
|
|-
|11
|Therefore whether it were I or they, so we preach, and so ye believed.
|
|
|-
|12
|Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?
|
|
|-
|13
|But if there be no resurrection of the dead, then is Christ not risen:
|
|
|-
|14
|And if Christ be not risen, then is our preaching vain, and your faith is also vain.
|
|
|-
|15
|Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.
|
|
|-
|16
|For if the dead rise not, then is not Christ raised:
|
|
|-
|17
|And if Christ be not raised, your faith is vain; ye are yet in your sins.
|
|
|-
|18
|Then they also which are fallen asleep in Christ are perished.
|
|
|-
|19
|If in this life only we have hope in Christ, we are of all men most miserable.
|
|
|-
|20
|But now is Christ risen from the dead, and become the firstfruits of them that slept.
|
|
|-
|21
|For since by man came death, by man came also the resurrection of the dead.
|
|
|-
|22
|For as in Adam all die, even so in Christ shall all be made alive.
|
|
|-
|23
|But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
|
|
|-
|24
|Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
|
|
|-
|25
|For he must reign, till he hath put all enemies under his feet.
|
|
|-
|26
|The last enemy that shall be destroyed is death.
|
|
|-
|27
|For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him.
|
|
|-
|28
|And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
|
|
|-
|29
|Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?
|
|
|-
|30
|And why stand we in jeopardy every hour?
|
|
|-
|31
|I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.
|
|
|-
|32
|If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.
|
|
|-
|33
|Be not deceived: evil communications corrupt good manners.
|
|
|-
|34
|Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.
|
|
|-
|35
|But some man will say, How are the dead raised up? and with what body do they come?
|
|
|-
|36
|Thou fool, that which thou sowest is not quickened, except it die:
|
|
|-
|37
|And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:
|
|
|-
|38
|But God giveth it a body as it hath pleased him, and to every seed his own body.
|
|
|-
|39
|All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.
|
|
|-
|40
|There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
|
|
|-
|41
|There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.
|
|
|-
|42
|So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
|
|
|-
|43
|It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
|
|
|-
|44
|It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
|
|
|-
|45
|And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
|
|
|-
|46
|Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
|
|
|-
|47
|The first man is of the earth, earthy: the second man is the Lord from heaven.
|
|
|-
|48
|As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
|
|
|-
|49
|And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
|
|
|-
|50
|Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
|
|
|-
|51
|Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
|
|
|-
|52
|In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
|
|
|-
|53
|For this corruptible must put on incorruption, and this mortal must put on immortality.
|
|
|-
|54
|So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
|
|
|-
|55
|O death, where is thy sting? O grave, where is thy victory?
|
|
|-
|56
|The sting of death is sin; and the strength of sin is the law.
|
|
|-
|57
|But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
|
|
|-
|58
|Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.
|
|
|}

==Chapter 16==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
|In regards to the collection for the holy people, do just as I have ordered the churches of Galatia to do.
|
|-
|2
|Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.
|On the first day of the week, every one of you should set aside some of what God has blessed you to earn, so I don't have to go collecting when I come.
|
|-
|3
|And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.
|And when I come, I will send whomever you have approved with letters to bring your generous gift to Jerusalem.
|The Greek seems ambiguous. Will Paul send them with letters? Or do the Corinthians approve them with letters? Rather than try to resolve the ambiguity, I've simply preserved it in the English. I'm open to a better solution.
|-
|4
|And if it be meet that I go also, they shall go with me.
|And if it is appropriate that I go too, they will have me to go with them.
|
|-
|5
|Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.
|I will come to you after I pass through Macedonia. (I'm going to go by way of Macedonia.)
|
|-
|6
|And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.
|Maybe I will stay even the whole winter with you so that you can send me on my next journey, wherever I go.
|
|-
|7
|For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.
|I don't want to see you now and just pass through. I hope to stay a while with you if the Lord permits it.
|
|-
|8
|But I will tarry at Ephesus until Pentecost.
|But I will be staying in Ephesus until Pentecost.
|
|-
|9
|For a great door and effectual is opened unto me, and there are many adversaries.
|A great door, and an effectual one, is open to me, and there are many who oppose.
|
|-
|10
|Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.
|If Timothy comes, see to it that he can be free from fear. He is doing the Lord's work as I am.
|
|-
|11
|Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.
|Don't mistreat him. Let him go in peace so that he can come to me. I'll look for him with the other church members.
|
|-
|12
|As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.
|As for our brother Apollos, I really wanted him to visit you with the others, but he didn't want to go right now. He will come to you when he has the chance.
|-
|13
|Watch ye, stand fast in the faith, quit you like men, be strong.
|Be watchful, stand fast in the faith, be manly, and be strong.
|
|-
|14
|Let all your things be done with charity.
|Do everything with love.
|
|-
|15
|I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,)
|You know the household of Stephanas, our first converts in Greece, have devoted themselves to the ministry. I urge you:
|
|-
|16
|That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.
|Submit yourselves to such as them, and to everyone that helps us in our work.
|
|-
|17
|I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.
|I am glad Stephanas, Fortunatus, and Achaicus have come, because they have provided what you couldn't.
|
|-
|18
|For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.
|They have refreshed my spirit and yours, so acknowledge such people as they are.
|
|-
|19
|The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.
|The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, along with the church that is in their house.
|
|-
|20
|All the brethren greet you. Greet ye one another with an holy kiss.
|All the brothers greet you. Greet one another with a holy kiss.
|
|-
|21
|The salutation of me Paul with mine own hand.
|I, Paul, salute you with my own handwriting.
|
|-
|22
|If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
|If any man does not love the Lord Jesus Christ, let him be Anathema. May our Lord come.
|
|-
|23
|The grace of our Lord Jesus Christ be with you.
|May the grace of our Lord Jesus Christ be with you.
|
|-
|24
|My love be with you all in Christ Jesus. Amen.
|My love to all of you in Jesus Christ. Amen.
|
|}

[[Category:Conservative Bible]]

1 Corinthians 9-16 (Translated)

2010-04-04T20:51:24Z

Dale77: /* Chapter 12 */

==Chapter 9==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?
|Am I not an apostle? Am I not free? Have I not seen Jesus Christ, our Lord? Did I not convert you?
|
|-
|2
|If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.
|If I am not an apostle in the eyes of others, surely I am to you: for it is my apostleship that brought you to the Lord.
|
|-
|3
|Mine answer to them that do examine me is this,
|My answer to those who question me is this,
|
|-
|4
|Have we not power to eat and to drink?
|Have we not power to eat and to drink?
|
|-
|5
|Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?
|Have we not power to lead about a sister, a wife, as well as apostles, and as the brothers of the Lord, and Cephas?
|
|-
|6
|Or I only and Barnabas, have not we power to forbear working?
|Or is it only Barnabas and I who have the power to give up working?
|
|-
|7
|Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
|Who goes to war at his own expense? Who plants a vineyard and doesn't eat some of the fruit? Or who takes care of a flock and doesn't drink some of its milk?
|
|-
|8
|Say I these things as a man? or saith not the law the same also?
|Is it just me, a man, who says this? Doesn't the Law say the same thing?
|
|-
|9
|For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
|It says in the Law of Moses, "Do not muzzle the mouth of an ox that is threshing the grain." Is God so concerned about oxen?
|
|-
|10
|Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.
|Or does he say that entirely for us? Yes, this is written for us: That the plower should plow with hope, and the thresher should share in that hope.
|
|-
|11
|If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?
|If we have planted spiritual things in you, is it a big deal if we harvest your physical things?
|
|-
|12
|If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
|If others can share in this harvest, can't we too? Still, we haven't exercised this right. We endure everything so that we don't hinder the good news of Christ.
|
|-
|13
|Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the alter are partakers with the alter?
|Don't you know that those who take care of the holy things make their living from the things of the temple? And those who take care of the alter share in what is offered there?
|
|-
|14
|Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
|In the same way, the Lord has ordained that those who preach the good news should make their living from the good news.
|
|-
|15
|But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.
|But I have never claimed any of these things though it was my right to do so. And I'm not writing about them so that I can do so now. I would rather die than be unable to take pride in not exercising my rights.
|
|-
|16
|For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!
|Even though I preach the good news, it's nothing for me to take pride in. I do it because I have to. Woe is me if I don't preach it!
|
|-
|17
|For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.
|If I were doing this by choice, I would deserve a reward; but if not by choice, it's because I've been entrusted with the good news.
|
|-
|18
|What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.
|So then, what is my reward? It is that when I preach, I can make the good news of Christ freely available, that I don't make undue advantage of the good news.
|
|-
|19
|For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
|Even though I'm free of all men, I've made myself a slave to all men, so that I can win more of them over.
|
|-
|20
|And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
|To the Jews, I became like a Jew so that I could win over the Jews; to those who observe the Mosaic law, I lived according to the law so that I could win over those who observe.
|
|-
|21
|To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
|To those who don't observe the Mosaic law, I lived without it (not that I'm actually not subject to God's law, since I'm bound to the law by Christ) so that I could win over the non-observant.
|
|-
|22
|To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.
|To the weak, I behaved as if I were weak so that I could win over the weak. I am all things to all men so that I can by all means save some.
|
|-
|23
|And this I do for the gospel's sake, that I might be partaker thereof with you.
|I do all this for the sake of the good news so that I can share in it.
|
|-
|24
|Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
|Don't you know that while everyone who runs in a race runs, only one can win the prize? So run to win it.
|
|-
|25
|And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.
|And every man who competes for the win disciplines himself in every way. They do it to win a temporary prize, but we are striving for an everlasting prize.
|
|-
|26
|I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:
|So I run, but not aimlessly; I fight, but not shadowboxing.
|
|-
|27
|But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
|I train my body and keep it under control so that, having preached to others, I don't get disqualified.
|
|}

==Chapter 10==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;
|Moreover, my brothers, I hope you are aware of how our forefathers followed a cloud out of Egypt and crossed over the sea,
|
|-
|2
|And were all baptized unto Moses in the cloud and in the sea;
|And all of them were baptized to Moses in the cloud and in the sea,
|
|-
|3
|And did all eat the same spiritual meat;
|They all ate the same spiritual food
|
|-
|4
|And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
|They all drank the same spiritual drink. They drank from that spiritual Rock that followed them; that Rock was Christ.
|
|-
|5
|But with many of them God was not well pleased: for they were overthrown in the wilderness.
|But God was not happy with many of them; they were scattered in the wilderness.
|
|-
|6
|Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
|These things were an example to us, so that we wouldn't desire evil things as they did.
|
|-
|7
|Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.
|Don't be idol worshippers as some of them were. As scripture says, "The people sat down to eat and drink and stood up to fool around."
|
|-
|8
|Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.
|Let's not behave sexually immorally, as some of them did, so that 23,000 of them died in one day.
|
|-
|9
|Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
|Let's not test Christ, as some of them did, and were killed by snakes.
|
|-
|10
|Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.
|Don't whine, as some of them did, and were destroyed by the destroyer.
|
|-
|11
|Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.
|All of these things happened to them for our example. They are written in scripture to warn us, on whom the end of time has come.
|
|-
|12
|Wherefore let him that thinketh he standeth take heed lest he fall.
|So if you think you are standing, be careful not to fall.
|
|-
|13
|There hath no temptation taken you but such as is common to man: but 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.
|There is no temptation facing you beyond what is common to man, but God is faithful. He won't let you be tempted beyond what you can handle. With the temptation, God gives a way to escape it, so that you can successfully face it.
|
|-
|14
|Wherefore, my dearly beloved, flee from idolatry.
|So, my dearly beloved, keep away from idol worship.
|
|-
|15
|I speak as to wise men; judge ye what I say.
|I'm speaking to wise men; judge for yourself what I'm saying.
|
|-
|16
|The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
|The cup of blessing which we bless, isn't it the sharing of the blood of Christ? The bread which we break, isn't it the sharing of the body of Christ?
|
|-
|17
|For we being many are one bread, and one body: for we are all partakers of that one bread.
|We are many, but one bread and one body, since we all share that one bread.
|
|-
|18
|Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the alter?
|Look at the people of Israel. Aren't those who eat the sacrifices sharing in the alter?
|
|-
|19
|What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?
|What am I saying? That an idol is anything significant or that which is sacrificed to idols is anything significant?
|
|-
|20
|But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.
|But I say, the things the gentiles sacrifice are sacrificed to devils, not to God; and I do not want you to be friends with devils.
|
|-
|21
|Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.
|You cannot drink from the cup of the Lord, and the cup of devils: you cannot be partakers of the Lord's table, and of the table of devils.
|
|-
|22
|Do we provoke the Lord to jealousy? are we stronger than he?
|
|
|-
|23
|All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.
|
|
|-
|24
|Let no man seek his own, but every man another's wealth.
|
|
|-
|25
|Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:
|
|
|-
|26
|For the earth is the Lord's, and the fulness thereof.
|
|
|-
|27
|If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
|
|
|-
|28
|But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:
|
|
|-
|29
|Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?
|
|
|-
|30
|For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
|
|
|-
|31
|Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
|
|
|-
|32
|Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
|
|
|-
|33
|Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.
|
|
|}

==Chapter 11==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Be ye followers of me, even as I also am of Christ.
|
|
|-
|2
|Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
|
|
|-
|3
|But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.
|
|
|-
|4
|Every man praying or prophesying, having his head covered, dishonoureth his head.
|
|
|-
|5
|But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
|
|
|-
|6
|For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
|
|
|-
|7
|For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
|
|
|-
|8
|For the man is not of the woman; but the woman of the man.
|
|
|-
|9
|Neither was the man created for the woman; but the woman for the man.
|
|
|-
|10
|For this cause ought the woman to have power on her head because of the angels.
|
|
|-
|11
|Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
|
|
|-
|12
|For as the woman is of the man, even so is the man also by the woman; but all things of god.
|
|
|-
|13
|Judge in yourselves: is it comely that a woman pray unto God uncovered?
|
|
|-
|14
|Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
|
|
|-
|15
|But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
|
|
|-
|16
|But if any man seem to be contentious, we have no such custom, neither the churches of God.
|
|
|-
|17
|Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.
|
|
|-
|18
|For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
|
|
|-
|19
|For there must be also heresies among you, that they which are approved may be made manifest among you.
|
|
|-
|20
|When ye come together therefore into one place, this is not to eat the Lord's supper.
|
|
|-
|21
|For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
|
|
|-
|22
|What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.
|
|
|-
|23
|For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:
|
|
|-
|24
|And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.
|
|
|-
|25
|After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
|
|
|-
|26
|For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.
|
|
|-
|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.
|
|
|-
|28
|But let a man examine himself, and so let him eat of that bread, and drink of that cup.
|
|
|-
|29
|For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
|
|
|-
|30
|For this cause many are weak and sickly among you, and many sleep.
|
|
|-
|31
|For if we would judge ourselves, we should not be judged.
|
|
|-
|32
|But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
|
|
|-
|33
|Wherefore, my brethren, when ye come together to eat, tarry one for another.
|
|
|-
|34
|And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.
|
|
|}

==Chapter 12==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now concerning spiritual gifts, brethren, I would not have you ignorant.
|And about spiritual things I do not desire you to be ignorant, brothers.
|
|-
|2
|Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
|
|
|-
|3
|Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
|Therefore I make known to you that noone speaking in the Spirit of God says that Jesus is cursed. And noone is able to say Jesus is Lord, except in the Holy Spirit.
|
|-
|4
|Now there are diversities of gifts, but the same Spirit.
|
|
|-
|5
|And there are differences of administrations, but the same Lord.
|
|
|-
|6
|And there are diversities of operations, but it is the same God which worketh all in all.
|
|
|-
|7
|But the manifestation of the Spirit is given to every man to profit withal.
|
|
|-
|8
|For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
|
|
|-
|9
|To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
|
|
|-
|10
|To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:
|
|
|-
|11
|But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
|
|
|-
|12
|For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
|
|
|-
|13
|For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
|
|
|-
|14
|For the body is not one member, but many.
|
|
|-
|15
|If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
|
|
|-
|16
|And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?
|
|
|-
|17
|If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
|
|
|-
|18
|But now hath God set the members every one of them in the body, as it hath pleased him.
|
|
|-
|19
|And if they were all one member, where were the body?
|
|
|-
|20
|But now are they many members, yet but one body.
|
|
|-
|21
|And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.
|
|
|-
|22
|Nay, much more those members of the body, which seem to be more feeble, are necessary:
|
|
|-
|23
|And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.
|
|
|-
|24
|For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:
|
|
|-
|25
|That there should be no schism in the body; but that the members should have the same care one for another.
|
|
|-
|26
|And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
|
|
|-
|27
|Now ye are the body of Christ, and members in particular.
|
|
|-
|28
|And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
|
|
|-
|29
|Are all apostles? are all prophets? are all teachers? are all workers of miracles?
|
|
|-
|30
|Have all the gifts of healing? do all speak with tongues? do all interpret?
|
|
|-
|31
|But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
|
|
|}

==Chapter 13==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
|If I could speak all the languages of men and angels but I didn't have love, I would just be making noise like a gong or cymbal.
|
|-
|2
|And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
|And if I had the gift of prophecy and understood all mysteries and knew everything, if I had enough faith to move mountains-- Without love, I am nothing.
|
|-
|3
|And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
|And if I gave everything I own to feed the poor, if I gave my body to be burned-- Without love, I gain nothing.
|
|-
|4
|Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
|Love is patient and kind. It doesn't envy. It doesn't boast, it isn't inflated.
|
|-
|5
|Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
|It isn't rude or self serving. It isn't quick to anger. It doesn't focus its thoughts on wrong things.
|
|-
|6
|Rejoiceth not in iniquity, but rejoiceth in the truth;
|It doesn't rejoice in evil; it rejoices in the truth.
|
|-
|7
|Beareth all things, believeth all things, hopeth all things, endureth all things.
|It bears everything, believes everything, hopes everything, endures everything.
|
|-
|8
|Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
|Prophecies fail. Tongues are silenced. Knowledge vanishes. Love never fails.
|
|-
|9
|For we know in part, and we prophesy in part.
|Our knowledge and our prophecy are imperfect.
|
|-
|10
|But when that which is perfect is come, then that which is in part shall be done away.
|But when the perfect comes, the imperfect will be wiped away.
|
|-
|11
|When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
|When I was a child, I spoke like a child, I understood like a child, I thought like a child. But when I became a man, I put away childish things.
|
|-
|12
|For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
|Now we see through a glass, darkly, but then we will see face to face. Now I know in part, but then I will know as completely as I am known now.
|The phrasing at the beginning of this one is timeless.
|-
|13
|And now abideth faith, hope, charity, these three; but the greatest of these is charity.
|And now three things remain: Faith, hope and love. But the greatest of these is love.
|
|}

==Chapter 14==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.
|
|
|-
|2
|For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.
|
|
|-
|3
|But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
|
|
|-
|4
|He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.
|
|
|-
|5
|I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.
|
|
|-
|6
|Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
|
|
|-
|7
|And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
|
|
|-
|8
|For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
|
|
|-
|9
|So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
|
|
|-
|10
|There are, it may be, so many kinds of voices in the world, and none of them is without signification.
|
|
|-
|11
|Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.
|
|
|-
|12
|Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.
|
|
|-
|13
|Wherefore let him that speaketh in an unknown tongue pray that he may interpret.
|
|
|-
|14
|For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
|
|
|-
|15
|What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.
|
|
|-
|16
|Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
|
|
|-
|17
|For thou verily givest thanks well, but the other is not edified.
|
|
|-
|18
|I thank my God, I speak with tongues more than ye all:
|
|
|-
|19
|Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.
|
|
|-
|20
|Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
|
|
|-
|21
|In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
|
|
|-
|22
|Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
|
|
|-
|23
|If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?
|
|
|-
|24
|But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:
|
|
|-
|25
|And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
|
|
|-
|26
|How is it then, brethren? when ye come together, everyone of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
|
|
|-
|27
|If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
|
|
|-
|28
|But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
|
|
|-
|29
|Let the prophets speak two or three, and let the other judge.
|
|
|-
|30
|If any thing be revealed to another that sitteth by, let the first hold his peace.
|
|
|-
|31
|For ye may all prophesy one by one, that all may learn, and all may be comforted.
|
|
|-
|32
|And the spirits of the prophets are subject to the prophets.
|
|
|-
|33
|For God is not the author of confusion, but of peace, as in all churches of the saints.
|
|
|-
|34
|Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.
|
|
|-
|35
|And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
|
|
|-
|36
|What? came the word of God out from you? or came it unto you only?
|
|
|-
|37
|If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
|
|
|-
|38
|But if any man be ignorant, let him be ignorant.
|
|
|-
|39
|Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
|
|
|-
|40
|Let all things be done decently and in order.
|
|
|}

==Chapter 15==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;
|
|
|-
|2
|By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.
|
|
|-
|3
|For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
|
|
|-
|4
|And that he was buried, and that he rose again the third day according to the scriptures:
|
|
|-
|5
|And that he was seen of Cephas, then of the twelve:
|
|
|-
|6
|After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
|
|
|-
|7
|After that, he was seen of James; then of all the apostles.
|
|
|-
|8
|And last of all he was seen of me also, as of one born out of due time.
|
|
|-
|9
|For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.
|
|
|-
|10
|But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
|
|
|-
|11
|Therefore whether it were I or they, so we preach, and so ye believed.
|
|
|-
|12
|Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?
|
|
|-
|13
|But if there be no resurrection of the dead, then is Christ not risen:
|
|
|-
|14
|And if Christ be not risen, then is our preaching vain, and your faith is also vain.
|
|
|-
|15
|Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.
|
|
|-
|16
|For if the dead rise not, then is not Christ raised:
|
|
|-
|17
|And if Christ be not raised, your faith is vain; ye are yet in your sins.
|
|
|-
|18
|Then they also which are fallen asleep in Christ are perished.
|
|
|-
|19
|If in this life only we have hope in Christ, we are of all men most miserable.
|
|
|-
|20
|But now is Christ risen from the dead, and become the firstfruits of them that slept.
|
|
|-
|21
|For since by man came death, by man came also the resurrection of the dead.
|
|
|-
|22
|For as in Adam all die, even so in Christ shall all be made alive.
|
|
|-
|23
|But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
|
|
|-
|24
|Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
|
|
|-
|25
|For he must reign, till he hath put all enemies under his feet.
|
|
|-
|26
|The last enemy that shall be destroyed is death.
|
|
|-
|27
|For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him.
|
|
|-
|28
|And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
|
|
|-
|29
|Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?
|
|
|-
|30
|And why stand we in jeopardy every hour?
|
|
|-
|31
|I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.
|
|
|-
|32
|If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.
|
|
|-
|33
|Be not deceived: evil communications corrupt good manners.
|
|
|-
|34
|Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.
|
|
|-
|35
|But some man will say, How are the dead raised up? and with what body do they come?
|
|
|-
|36
|Thou fool, that which thou sowest is not quickened, except it die:
|
|
|-
|37
|And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:
|
|
|-
|38
|But God giveth it a body as it hath pleased him, and to every seed his own body.
|
|
|-
|39
|All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.
|
|
|-
|40
|There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
|
|
|-
|41
|There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.
|
|
|-
|42
|So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
|
|
|-
|43
|It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
|
|
|-
|44
|It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
|
|
|-
|45
|And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
|
|
|-
|46
|Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
|
|
|-
|47
|The first man is of the earth, earthy: the second man is the Lord from heaven.
|
|
|-
|48
|As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
|
|
|-
|49
|And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
|
|
|-
|50
|Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
|
|
|-
|51
|Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
|
|
|-
|52
|In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
|
|
|-
|53
|For this corruptible must put on incorruption, and this mortal must put on immortality.
|
|
|-
|54
|So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
|
|
|-
|55
|O death, where is thy sting? O grave, where is thy victory?
|
|
|-
|56
|The sting of death is sin; and the strength of sin is the law.
|
|
|-
|57
|But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
|
|
|-
|58
|Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.
|
|
|}

==Chapter 16==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
|In regards to the collection for the holy people, do just as I have ordered the churches of Galatia to do.
|
|-
|2
|Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.
|On the first day of the week, every one of you should set aside some of what God has blessed you to earn, so I don't have to go collecting when I come.
|
|-
|3
|And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.
|And when I come, I will send whomever you have approved with letters to bring your generous gift to Jerusalem.
|The Greek seems ambiguous. Will Paul send them with letters? Or do the Corinthians approve them with letters? Rather than try to resolve the ambiguity, I've simply preserved it in the English. I'm open to a better solution.
|-
|4
|And if it be meet that I go also, they shall go with me.
|And if it is appropriate that I go too, they will have me to go with them.
|
|-
|5
|Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.
|I will come to you after I pass through Macedonia. (I'm going to go by way of Macedonia.)
|
|-
|6
|And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.
|Maybe I will stay even the whole winter with you so that you can send me on my next journey, wherever I go.
|
|-
|7
|For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.
|I don't want to see you now and just pass through. I hope to stay a while with you if the Lord permits it.
|
|-
|8
|But I will tarry at Ephesus until Pentecost.
|But I will be staying in Ephesus until Pentecost.
|
|-
|9
|For a great door and effectual is opened unto me, and there are many adversaries.
|A great door, and an effectual one, is open to me, and there are many who oppose.
|
|-
|10
|Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.
|If Timothy comes, see to it that he can be free from fear. He is doing the Lord's work as I am.
|
|-
|11
|Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.
|Don't mistreat him. Let him go in peace so that he can come to me. I'll look for him with the other church members.
|
|-
|12
|As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.
|As for our brother Apollos, I really wanted him to visit you with the others, but he didn't want to go right now. He will come to you when he has the chance.
|-
|13
|Watch ye, stand fast in the faith, quit you like men, be strong.
|Be watchful, stand fast in the faith, be manly, and be strong.
|
|-
|14
|Let all your things be done with charity.
|Do everything with love.
|
|-
|15
|I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,)
|You know the household of Stephanas, our first converts in Greece, have devoted themselves to the ministry. I urge you:
|
|-
|16
|That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.
|Submit yourselves to such as them, and to everyone that helps us in our work.
|
|-
|17
|I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.
|I am glad Stephanas, Fortunatus, and Achaicus have come, because they have provided what you couldn't.
|
|-
|18
|For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.
|They have refreshed my spirit and yours, so acknowledge such people as they are.
|
|-
|19
|The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.
|The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, along with the church that is in their house.
|
|-
|20
|All the brethren greet you. Greet ye one another with an holy kiss.
|All the brothers greet you. Greet one another with a holy kiss.
|
|-
|21
|The salutation of me Paul with mine own hand.
|I, Paul, salute you with my own handwriting.
|
|-
|22
|If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
|If any man does not love the Lord Jesus Christ, let him be Anathema. May our Lord come.
|
|-
|23
|The grace of our Lord Jesus Christ be with you.
|May the grace of our Lord Jesus Christ be with you.
|
|-
|24
|My love be with you all in Christ Jesus. Amen.
|My love to all of you in Jesus Christ. Amen.
|
|}

[[Category:Conservative Bible]]

1 Corinthians 9-16 (Translated)

2010-04-04T20:42:16Z

Dale77: /* Chapter 12 */

==Chapter 9==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?
|Am I not an apostle? Am I not free? Have I not seen Jesus Christ, our Lord? Did I not convert you?
|
|-
|2
|If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.
|If I am not an apostle in the eyes of others, surely I am to you: for it is my apostleship that brought you to the Lord.
|
|-
|3
|Mine answer to them that do examine me is this,
|My answer to those who question me is this,
|
|-
|4
|Have we not power to eat and to drink?
|Have we not power to eat and to drink?
|
|-
|5
|Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?
|Have we not power to lead about a sister, a wife, as well as apostles, and as the brothers of the Lord, and Cephas?
|
|-
|6
|Or I only and Barnabas, have not we power to forbear working?
|Or is it only Barnabas and I who have the power to give up working?
|
|-
|7
|Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
|Who goes to war at his own expense? Who plants a vineyard and doesn't eat some of the fruit? Or who takes care of a flock and doesn't drink some of its milk?
|
|-
|8
|Say I these things as a man? or saith not the law the same also?
|Is it just me, a man, who says this? Doesn't the Law say the same thing?
|
|-
|9
|For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
|It says in the Law of Moses, "Do not muzzle the mouth of an ox that is threshing the grain." Is God so concerned about oxen?
|
|-
|10
|Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.
|Or does he say that entirely for us? Yes, this is written for us: That the plower should plow with hope, and the thresher should share in that hope.
|
|-
|11
|If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?
|If we have planted spiritual things in you, is it a big deal if we harvest your physical things?
|
|-
|12
|If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
|If others can share in this harvest, can't we too? Still, we haven't exercised this right. We endure everything so that we don't hinder the good news of Christ.
|
|-
|13
|Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the alter are partakers with the alter?
|Don't you know that those who take care of the holy things make their living from the things of the temple? And those who take care of the alter share in what is offered there?
|
|-
|14
|Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
|In the same way, the Lord has ordained that those who preach the good news should make their living from the good news.
|
|-
|15
|But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.
|But I have never claimed any of these things though it was my right to do so. And I'm not writing about them so that I can do so now. I would rather die than be unable to take pride in not exercising my rights.
|
|-
|16
|For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!
|Even though I preach the good news, it's nothing for me to take pride in. I do it because I have to. Woe is me if I don't preach it!
|
|-
|17
|For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.
|If I were doing this by choice, I would deserve a reward; but if not by choice, it's because I've been entrusted with the good news.
|
|-
|18
|What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.
|So then, what is my reward? It is that when I preach, I can make the good news of Christ freely available, that I don't make undue advantage of the good news.
|
|-
|19
|For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
|Even though I'm free of all men, I've made myself a slave to all men, so that I can win more of them over.
|
|-
|20
|And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
|To the Jews, I became like a Jew so that I could win over the Jews; to those who observe the Mosaic law, I lived according to the law so that I could win over those who observe.
|
|-
|21
|To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
|To those who don't observe the Mosaic law, I lived without it (not that I'm actually not subject to God's law, since I'm bound to the law by Christ) so that I could win over the non-observant.
|
|-
|22
|To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.
|To the weak, I behaved as if I were weak so that I could win over the weak. I am all things to all men so that I can by all means save some.
|
|-
|23
|And this I do for the gospel's sake, that I might be partaker thereof with you.
|I do all this for the sake of the good news so that I can share in it.
|
|-
|24
|Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
|Don't you know that while everyone who runs in a race runs, only one can win the prize? So run to win it.
|
|-
|25
|And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.
|And every man who competes for the win disciplines himself in every way. They do it to win a temporary prize, but we are striving for an everlasting prize.
|
|-
|26
|I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:
|So I run, but not aimlessly; I fight, but not shadowboxing.
|
|-
|27
|But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
|I train my body and keep it under control so that, having preached to others, I don't get disqualified.
|
|}

==Chapter 10==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;
|Moreover, my brothers, I hope you are aware of how our forefathers followed a cloud out of Egypt and crossed over the sea,
|
|-
|2
|And were all baptized unto Moses in the cloud and in the sea;
|And all of them were baptized to Moses in the cloud and in the sea,
|
|-
|3
|And did all eat the same spiritual meat;
|They all ate the same spiritual food
|
|-
|4
|And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
|They all drank the same spiritual drink. They drank from that spiritual Rock that followed them; that Rock was Christ.
|
|-
|5
|But with many of them God was not well pleased: for they were overthrown in the wilderness.
|But God was not happy with many of them; they were scattered in the wilderness.
|
|-
|6
|Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
|These things were an example to us, so that we wouldn't desire evil things as they did.
|
|-
|7
|Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.
|Don't be idol worshippers as some of them were. As scripture says, "The people sat down to eat and drink and stood up to fool around."
|
|-
|8
|Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.
|Let's not behave sexually immorally, as some of them did, so that 23,000 of them died in one day.
|
|-
|9
|Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
|Let's not test Christ, as some of them did, and were killed by snakes.
|
|-
|10
|Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.
|Don't whine, as some of them did, and were destroyed by the destroyer.
|
|-
|11
|Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.
|All of these things happened to them for our example. They are written in scripture to warn us, on whom the end of time has come.
|
|-
|12
|Wherefore let him that thinketh he standeth take heed lest he fall.
|So if you think you are standing, be careful not to fall.
|
|-
|13
|There hath no temptation taken you but such as is common to man: but 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.
|There is no temptation facing you beyond what is common to man, but God is faithful. He won't let you be tempted beyond what you can handle. With the temptation, God gives a way to escape it, so that you can successfully face it.
|
|-
|14
|Wherefore, my dearly beloved, flee from idolatry.
|So, my dearly beloved, keep away from idol worship.
|
|-
|15
|I speak as to wise men; judge ye what I say.
|I'm speaking to wise men; judge for yourself what I'm saying.
|
|-
|16
|The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
|The cup of blessing which we bless, isn't it the sharing of the blood of Christ? The bread which we break, isn't it the sharing of the body of Christ?
|
|-
|17
|For we being many are one bread, and one body: for we are all partakers of that one bread.
|We are many, but one bread and one body, since we all share that one bread.
|
|-
|18
|Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the alter?
|Look at the people of Israel. Aren't those who eat the sacrifices sharing in the alter?
|
|-
|19
|What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?
|What am I saying? That an idol is anything significant or that which is sacrificed to idols is anything significant?
|
|-
|20
|But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.
|But I say, the things the gentiles sacrifice are sacrificed to devils, not to God; and I do not want you to be friends with devils.
|
|-
|21
|Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.
|You cannot drink from the cup of the Lord, and the cup of devils: you cannot be partakers of the Lord's table, and of the table of devils.
|
|-
|22
|Do we provoke the Lord to jealousy? are we stronger than he?
|
|
|-
|23
|All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.
|
|
|-
|24
|Let no man seek his own, but every man another's wealth.
|
|
|-
|25
|Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:
|
|
|-
|26
|For the earth is the Lord's, and the fulness thereof.
|
|
|-
|27
|If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
|
|
|-
|28
|But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:
|
|
|-
|29
|Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?
|
|
|-
|30
|For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
|
|
|-
|31
|Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
|
|
|-
|32
|Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
|
|
|-
|33
|Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.
|
|
|}

==Chapter 11==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Be ye followers of me, even as I also am of Christ.
|
|
|-
|2
|Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
|
|
|-
|3
|But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.
|
|
|-
|4
|Every man praying or prophesying, having his head covered, dishonoureth his head.
|
|
|-
|5
|But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
|
|
|-
|6
|For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
|
|
|-
|7
|For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
|
|
|-
|8
|For the man is not of the woman; but the woman of the man.
|
|
|-
|9
|Neither was the man created for the woman; but the woman for the man.
|
|
|-
|10
|For this cause ought the woman to have power on her head because of the angels.
|
|
|-
|11
|Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
|
|
|-
|12
|For as the woman is of the man, even so is the man also by the woman; but all things of god.
|
|
|-
|13
|Judge in yourselves: is it comely that a woman pray unto God uncovered?
|
|
|-
|14
|Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
|
|
|-
|15
|But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
|
|
|-
|16
|But if any man seem to be contentious, we have no such custom, neither the churches of God.
|
|
|-
|17
|Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.
|
|
|-
|18
|For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
|
|
|-
|19
|For there must be also heresies among you, that they which are approved may be made manifest among you.
|
|
|-
|20
|When ye come together therefore into one place, this is not to eat the Lord's supper.
|
|
|-
|21
|For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
|
|
|-
|22
|What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.
|
|
|-
|23
|For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:
|
|
|-
|24
|And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.
|
|
|-
|25
|After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
|
|
|-
|26
|For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.
|
|
|-
|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.
|
|
|-
|28
|But let a man examine himself, and so let him eat of that bread, and drink of that cup.
|
|
|-
|29
|For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
|
|
|-
|30
|For this cause many are weak and sickly among you, and many sleep.
|
|
|-
|31
|For if we would judge ourselves, we should not be judged.
|
|
|-
|32
|But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
|
|
|-
|33
|Wherefore, my brethren, when ye come together to eat, tarry one for another.
|
|
|-
|34
|And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.
|
|
|}

==Chapter 12==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now concerning spiritual gifts, brethren, I would not have you ignorant.
|And about spiritual things I do not desire you to be ignorant, brothers.
|
|-
|2
|Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
|
|
|-
|3
|Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
|
|
|-
|4
|Now there are diversities of gifts, but the same Spirit.
|
|
|-
|5
|And there are differences of administrations, but the same Lord.
|
|
|-
|6
|And there are diversities of operations, but it is the same God which worketh all in all.
|
|
|-
|7
|But the manifestation of the Spirit is given to every man to profit withal.
|
|
|-
|8
|For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
|
|
|-
|9
|To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
|
|
|-
|10
|To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:
|
|
|-
|11
|But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
|
|
|-
|12
|For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
|
|
|-
|13
|For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
|
|
|-
|14
|For the body is not one member, but many.
|
|
|-
|15
|If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
|
|
|-
|16
|And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?
|
|
|-
|17
|If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
|
|
|-
|18
|But now hath God set the members every one of them in the body, as it hath pleased him.
|
|
|-
|19
|And if they were all one member, where were the body?
|
|
|-
|20
|But now are they many members, yet but one body.
|
|
|-
|21
|And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.
|
|
|-
|22
|Nay, much more those members of the body, which seem to be more feeble, are necessary:
|
|
|-
|23
|And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.
|
|
|-
|24
|For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:
|
|
|-
|25
|That there should be no schism in the body; but that the members should have the same care one for another.
|
|
|-
|26
|And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
|
|
|-
|27
|Now ye are the body of Christ, and members in particular.
|
|
|-
|28
|And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
|
|
|-
|29
|Are all apostles? are all prophets? are all teachers? are all workers of miracles?
|
|
|-
|30
|Have all the gifts of healing? do all speak with tongues? do all interpret?
|
|
|-
|31
|But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
|
|
|}

==Chapter 13==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
|If I could speak all the languages of men and angels but I didn't have love, I would just be making noise like a gong or cymbal.
|
|-
|2
|And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
|And if I had the gift of prophecy and understood all mysteries and knew everything, if I had enough faith to move mountains-- Without love, I am nothing.
|
|-
|3
|And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
|And if I gave everything I own to feed the poor, if I gave my body to be burned-- Without love, I gain nothing.
|
|-
|4
|Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
|Love is patient and kind. It doesn't envy. It doesn't boast, it isn't inflated.
|
|-
|5
|Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
|It isn't rude or self serving. It isn't quick to anger. It doesn't focus its thoughts on wrong things.
|
|-
|6
|Rejoiceth not in iniquity, but rejoiceth in the truth;
|It doesn't rejoice in evil; it rejoices in the truth.
|
|-
|7
|Beareth all things, believeth all things, hopeth all things, endureth all things.
|It bears everything, believes everything, hopes everything, endures everything.
|
|-
|8
|Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
|Prophecies fail. Tongues are silenced. Knowledge vanishes. Love never fails.
|
|-
|9
|For we know in part, and we prophesy in part.
|Our knowledge and our prophecy are imperfect.
|
|-
|10
|But when that which is perfect is come, then that which is in part shall be done away.
|But when the perfect comes, the imperfect will be wiped away.
|
|-
|11
|When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
|When I was a child, I spoke like a child, I understood like a child, I thought like a child. But when I became a man, I put away childish things.
|
|-
|12
|For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
|Now we see through a glass, darkly, but then we will see face to face. Now I know in part, but then I will know as completely as I am known now.
|The phrasing at the beginning of this one is timeless.
|-
|13
|And now abideth faith, hope, charity, these three; but the greatest of these is charity.
|And now three things remain: Faith, hope and love. But the greatest of these is love.
|
|}

==Chapter 14==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.
|
|
|-
|2
|For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.
|
|
|-
|3
|But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
|
|
|-
|4
|He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.
|
|
|-
|5
|I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.
|
|
|-
|6
|Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
|
|
|-
|7
|And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
|
|
|-
|8
|For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
|
|
|-
|9
|So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
|
|
|-
|10
|There are, it may be, so many kinds of voices in the world, and none of them is without signification.
|
|
|-
|11
|Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.
|
|
|-
|12
|Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.
|
|
|-
|13
|Wherefore let him that speaketh in an unknown tongue pray that he may interpret.
|
|
|-
|14
|For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
|
|
|-
|15
|What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.
|
|
|-
|16
|Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
|
|
|-
|17
|For thou verily givest thanks well, but the other is not edified.
|
|
|-
|18
|I thank my God, I speak with tongues more than ye all:
|
|
|-
|19
|Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.
|
|
|-
|20
|Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
|
|
|-
|21
|In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
|
|
|-
|22
|Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
|
|
|-
|23
|If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?
|
|
|-
|24
|But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:
|
|
|-
|25
|And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
|
|
|-
|26
|How is it then, brethren? when ye come together, everyone of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
|
|
|-
|27
|If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
|
|
|-
|28
|But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
|
|
|-
|29
|Let the prophets speak two or three, and let the other judge.
|
|
|-
|30
|If any thing be revealed to another that sitteth by, let the first hold his peace.
|
|
|-
|31
|For ye may all prophesy one by one, that all may learn, and all may be comforted.
|
|
|-
|32
|And the spirits of the prophets are subject to the prophets.
|
|
|-
|33
|For God is not the author of confusion, but of peace, as in all churches of the saints.
|
|
|-
|34
|Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.
|
|
|-
|35
|And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
|
|
|-
|36
|What? came the word of God out from you? or came it unto you only?
|
|
|-
|37
|If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
|
|
|-
|38
|But if any man be ignorant, let him be ignorant.
|
|
|-
|39
|Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
|
|
|-
|40
|Let all things be done decently and in order.
|
|
|}

==Chapter 15==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;
|
|
|-
|2
|By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.
|
|
|-
|3
|For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
|
|
|-
|4
|And that he was buried, and that he rose again the third day according to the scriptures:
|
|
|-
|5
|And that he was seen of Cephas, then of the twelve:
|
|
|-
|6
|After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
|
|
|-
|7
|After that, he was seen of James; then of all the apostles.
|
|
|-
|8
|And last of all he was seen of me also, as of one born out of due time.
|
|
|-
|9
|For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.
|
|
|-
|10
|But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
|
|
|-
|11
|Therefore whether it were I or they, so we preach, and so ye believed.
|
|
|-
|12
|Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?
|
|
|-
|13
|But if there be no resurrection of the dead, then is Christ not risen:
|
|
|-
|14
|And if Christ be not risen, then is our preaching vain, and your faith is also vain.
|
|
|-
|15
|Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.
|
|
|-
|16
|For if the dead rise not, then is not Christ raised:
|
|
|-
|17
|And if Christ be not raised, your faith is vain; ye are yet in your sins.
|
|
|-
|18
|Then they also which are fallen asleep in Christ are perished.
|
|
|-
|19
|If in this life only we have hope in Christ, we are of all men most miserable.
|
|
|-
|20
|But now is Christ risen from the dead, and become the firstfruits of them that slept.
|
|
|-
|21
|For since by man came death, by man came also the resurrection of the dead.
|
|
|-
|22
|For as in Adam all die, even so in Christ shall all be made alive.
|
|
|-
|23
|But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
|
|
|-
|24
|Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
|
|
|-
|25
|For he must reign, till he hath put all enemies under his feet.
|
|
|-
|26
|The last enemy that shall be destroyed is death.
|
|
|-
|27
|For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him.
|
|
|-
|28
|And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
|
|
|-
|29
|Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?
|
|
|-
|30
|And why stand we in jeopardy every hour?
|
|
|-
|31
|I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.
|
|
|-
|32
|If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.
|
|
|-
|33
|Be not deceived: evil communications corrupt good manners.
|
|
|-
|34
|Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.
|
|
|-
|35
|But some man will say, How are the dead raised up? and with what body do they come?
|
|
|-
|36
|Thou fool, that which thou sowest is not quickened, except it die:
|
|
|-
|37
|And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:
|
|
|-
|38
|But God giveth it a body as it hath pleased him, and to every seed his own body.
|
|
|-
|39
|All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.
|
|
|-
|40
|There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
|
|
|-
|41
|There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.
|
|
|-
|42
|So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
|
|
|-
|43
|It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
|
|
|-
|44
|It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
|
|
|-
|45
|And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
|
|
|-
|46
|Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
|
|
|-
|47
|The first man is of the earth, earthy: the second man is the Lord from heaven.
|
|
|-
|48
|As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
|
|
|-
|49
|And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
|
|
|-
|50
|Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
|
|
|-
|51
|Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
|
|
|-
|52
|In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
|
|
|-
|53
|For this corruptible must put on incorruption, and this mortal must put on immortality.
|
|
|-
|54
|So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
|
|
|-
|55
|O death, where is thy sting? O grave, where is thy victory?
|
|
|-
|56
|The sting of death is sin; and the strength of sin is the law.
|
|
|-
|57
|But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
|
|
|-
|58
|Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.
|
|
|}

==Chapter 16==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
|In regards to the collection for the holy people, do just as I have ordered the churches of Galatia to do.
|
|-
|2
|Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.
|On the first day of the week, every one of you should set aside some of what God has blessed you to earn, so I don't have to go collecting when I come.
|
|-
|3
|And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.
|And when I come, I will send whomever you have approved with letters to bring your generous gift to Jerusalem.
|The Greek seems ambiguous. Will Paul send them with letters? Or do the Corinthians approve them with letters? Rather than try to resolve the ambiguity, I've simply preserved it in the English. I'm open to a better solution.
|-
|4
|And if it be meet that I go also, they shall go with me.
|And if it is appropriate that I go too, they will have me to go with them.
|
|-
|5
|Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.
|I will come to you after I pass through Macedonia. (I'm going to go by way of Macedonia.)
|
|-
|6
|And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.
|Maybe I will stay even the whole winter with you so that you can send me on my next journey, wherever I go.
|
|-
|7
|For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.
|I don't want to see you now and just pass through. I hope to stay a while with you if the Lord permits it.
|
|-
|8
|But I will tarry at Ephesus until Pentecost.
|But I will be staying in Ephesus until Pentecost.
|
|-
|9
|For a great door and effectual is opened unto me, and there are many adversaries.
|A great door, and an effectual one, is open to me, and there are many who oppose.
|
|-
|10
|Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.
|If Timothy comes, see to it that he can be free from fear. He is doing the Lord's work as I am.
|
|-
|11
|Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.
|Don't mistreat him. Let him go in peace so that he can come to me. I'll look for him with the other church members.
|
|-
|12
|As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.
|As for our brother Apollos, I really wanted him to visit you with the others, but he didn't want to go right now. He will come to you when he has the chance.
|-
|13
|Watch ye, stand fast in the faith, quit you like men, be strong.
|Be watchful, stand fast in the faith, be manly, and be strong.
|
|-
|14
|Let all your things be done with charity.
|Do everything with love.
|
|-
|15
|I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,)
|You know the household of Stephanas, our first converts in Greece, have devoted themselves to the ministry. I urge you:
|
|-
|16
|That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.
|Submit yourselves to such as them, and to everyone that helps us in our work.
|
|-
|17
|I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.
|I am glad Stephanas, Fortunatus, and Achaicus have come, because they have provided what you couldn't.
|
|-
|18
|For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.
|They have refreshed my spirit and yours, so acknowledge such people as they are.
|
|-
|19
|The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.
|The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, along with the church that is in their house.
|
|-
|20
|All the brethren greet you. Greet ye one another with an holy kiss.
|All the brothers greet you. Greet one another with a holy kiss.
|
|-
|21
|The salutation of me Paul with mine own hand.
|I, Paul, salute you with my own handwriting.
|
|-
|22
|If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
|If any man does not love the Lord Jesus Christ, let him be Anathema. May our Lord come.
|
|-
|23
|The grace of our Lord Jesus Christ be with you.
|May the grace of our Lord Jesus Christ be with you.
|
|-
|24
|My love be with you all in Christ Jesus. Amen.
|My love to all of you in Jesus Christ. Amen.
|
|}

[[Category:Conservative Bible]]

John 15-21 (Translated)

2010-04-03T20:25:49Z

Dale77: /* Chapter 21 */

==Chapter 15==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|I am the true vine, and my Father is the husbandman.
|I am the true vine, and my Father is the vine keeper.
|The phrase "true vine" is a #2 attributive position (article-noun-article-adjective), which connects "true" and "vine" but makes the adjective (true) a mild afterthought. A #1 gives equal balance to adjective and noun (article-adjective-noun), while a #3 mildly de-emphasizes the noun (noun-article-adjective). The effect is kind of like this: "I am the vine...the true one." So He is telling us that the vine is true (in case we were wondering), but what He wants us to focus on thinking about is the vine itself, not the "true" part.
|-
|2
|Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
|He removes every branch in me that does not bear fruit, and he prunes every branch that does bear fruit, so that it might bear more fruit.
|The emphasis in the first two clauses is on "every branch." No branch, no person, escapes this "removal or pruning" process.
|-
|3
|Now ye are clean through the word which I have spoken unto you.
|You are already clean through the teaching which I have spoken to you.
|"Teaching" is logos. "Word" is the traditional translation of this, but "teaching" is probably more accurate for modern audiences.
|-
|4
|Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
|Stay in Me, and I will stay in you. Just as the branch cannot bear fruit by itself, unless it stays on the vine, neither can you unless you stay in Me.
|"Stay in me" is in the imperative, with the verb supplied in the first half, and implied in the second half. Usually, the verb in the first half is simply paralleled into the second half, which would normally mean that the first half ("stay in me") and the second half ("I stay in you") would both be commands. The problem is that the imperative has no first person (because you can't "command" yourself to do something). In a case like this, the second half is understood to relate the intention of the person speaking (I WILL do this). Strictly speaking, this is NOT a conditional ("if you stay in me, then I will stay in you"), but a statement of intent ("stay in me because I intend to stay in you"). This is not a promise that He will stay in us no matter what we do, but is a REASON for us to stay in Him (because He intends to stay in us).
|-
|5
|I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
|I am the vine, you are the branches. Whoever stays in Me, and I in him, will bear a lot of fruit, because separated from Me, you can do nothing.
|
|-
|6
|If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
|If anyone does not stay in Me, he is thrown away like a branch and dries up. Then they gather the dried branches and throw them into the fire where they are burned up.
|There are a lot of implied and actual pronouns in the second sentence, which can lead to confusion in English, so I transfered "dried branches" from the first sentence for clarity. The KJV does the same thing, attempting to clear up the pronoun confusion by inserting "men" in the second sentence (neither anthropos nor aner appear in the text here).
|-
|7
|If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
|If you stay in Me, and these teachings of mine stay in you, then whatever you ask shall be done to you.
|"Teachings" here is ῥῆμα, which emphasizes what Jesus is saying NOW, as opposed to the entirety of everything He has said (logos). By using ῥῆμα instead of logos, the point is that as we learn the many teachings of Jesus, we need to store them away, one by one, in our hearts. Each time He speaks a fresh thing to us, particularly those things which really jump out and seem to apply to what we are going through right now, we need be extra sure that we make that particular teaching (the thing He is saying to us right now) a part of who we are.
|-
|8
|Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
|This is how my Father is glorified, when you bear a lot of fruit. Then you demonstrate that you are My disciples.
|The KJV could leave the impression that this is HOW you become His disciples, but γίνομαι in the middle voice is not about origins or creations, but more about appearances: this is how you "prove/show/demonstrate/make evident/make it clear" that you are my disciples.
|-
|9
|As the Father hath loved me, so have I loved you: continue ye in my love.
|In the same way that the Father loved Me, I loved you. Now live in My love.
|The word translated "live" is the same one translated "stay" in previous verses. In the previous verses the emphasis was more of "don't leave," where here it is more "make it a regular part of your everyday life"; thus the change in translation from "stay" to "live."
|-
|10
|If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.
|If you follow My directives, you shall live in My love, in the same way that I have followed my Father's directives, and I live in His love.
|
|-
|11
|These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
|I have spoken these things to you so that my joy might be in you, and so that you joy might fill you up.
|
|-
|12
|This is my commandment, That ye love one another, as I have loved you.
|This is the reason for my directive, so that you love each other, in the same way that I loved you.'
|This is not actually a restating of the same directive from 13:34, but is a purpose clause explaining that the reason for giving that command back in 13:34 (and every command) is so that we actually WILL love each other. The reason for God's commands is NOT to steal our fun or make our lives boring and miserable, but so that in the end, we will finally learn how to love each other.
|-
|13
|Greater love hath no man than this, that a man lay down his life for his friends.
|No one has greater love than this: when someone lays down his life for his friends.
|
|-
|14
|Ye are my friends, if ye do whatsoever I command you.
|You are my friends, if you do whatever I direct you to do.
|The unspoken implied follow up to this is "and so, I go to lay down my life for you." Jesus foretold that He was about to die for all of us a lot of times in a lot of different ways.
|-
|15
|Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
|From now on I do not call you servants, because the servant does not know what his lord is doing. On the contrary, I have called you friends, because everything that I heard from my Father I thoroughly explained to you.
|
|-
|16
|Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
|You did not choose me, but I chose you, and established you so that you can go out and bear fruit that will last. That way, whatever you ask the Father in my name, He would give it to you.
|
|-
|17
|These things I command you, that ye love one another.
|These are the directions I give you so that you love one another.
|
|-
|18
|If the world hate you, ye know that it hated me before it hated you.
|If the world hates you, know that it hated Me first.
|
|-
|19
||If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
|If you were of the world, the world would love its own. However, since you are not of the world, because I chose you out of the world, the world hates you.
|The word for love here is "phileo," meaning a deep, emotional feeling. The world might "feel" love, but that does not automatically mean the world will DO love.
|-
|20
|Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.
|Remember the teaching that I told you: The servant is not greater than his lord. If they persecuted Me, they shall also persecute you. If they followed My teaching, they shall follow yours as well.
|
|-
|21
|But all these things will they do unto you for my name's sake, because they know not him that sent me.
|They will treat you like this because you follow My name, since they do not know the One who sent Me.
|
|-
|22
|If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
|I I did not come and speak to them, they would not have visible sin, but now they have no way to hide their sin.
|The implication here is that Jesus exposed, for all to see, the full extent and breadth of their sin. So now they can neither hide it nor claim ignorance.
|-
|23
|He that hateth me hateth my Father also.
|The one hating me, hates my Father also.
|
|-
|24
|If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
|If I had not done miracles among them which no one else has ever done, they would not have visible sin, but now they have seen and hated both me and my Father.
|
|-
|25
|But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
|Additionally, it was so that the word written in their law, 'They hated me for no reason,' was fulfilled,
|From Psalm 69:4. "Those who hate me for no reason are more than the hairs of my head; they who would destroy me are mighty, my lying enemies. Then I restored what I did not take away."
|-
|26
|But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
|But when the Helper, the Spirit of Truth who speaks for the Father, whom I shall send to you from the Father, arrives, He will give testimony concerning me.
|
|-
|27
|And ye also shall bear witness, because ye have been with me from the beginning.
|And you will also give eye-witness testimony, because you have been with me from the beginning.
|The "eye-witness" part is implied by the verb, as this was a legal term used of those who were giving an eye-witness testimony of what they had seen personally.
|}

==Chapter 16==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|These things have I spoken unto you, that ye should not be offended.
|I have said these things to you so that you would not stumble.
|
|-
|2
|They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.
|They shall throw you out of the synagogue; in fact, the time is coming when everyone murdering you will think it is a service performed out of sacred duty to God.
|
|-
|3
|And these things will they do unto you, because they have not known the Father, nor me.
|They shall do these things to you because they do not know the Father or Me.
|
|-
|4
|But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.
|I have told you these things so that when the time comes for them to happen, you will remember that I told you about them. I did not tell you these things before now because I was with you.
|In the second sentence, the Greek literally says, "from the beginning" (where it reads "before now"). The meaning of this idiom is "at any time from the beginning up to now," thus, "before now" works perfectly and is more succinct.
|-
|5
|But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?
|But now I am going to the one who sent me, and none of you asks me, 'Where are you going?'
|
|-
|6
|But because I have said these things unto you, sorrow hath filled your heart.
|Yet, because I have said these things to you, sorrow has filled your hearts.
|
|-
|7
|Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
|However, I am telling you the truth. It is better for you that I go away, because if I do not go away, the Helper will not come to you; but if I leave, I will send Him to you.
|
|-
|8
|And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
|And when He comes, He will expose the truth to the world concerning sin, righteousness and judgment.
|ἐλέγχω can have three different meanings, depending on context: 1) to convict, to find guilty; 2) to punish, to rebuke, to admonish, to reprove; 3) to expose, to bring to light. (1) and (2) do not seem to fit with the explanations Jesus gives in the following three verses. Additionally, the use of the word περί indicates the TOPIC of discussion, not the crime that someone committed, or for which they were found guilty (meaning the Holy Spirit is going to expose the truth ABOUT these three things), thus I have chosen (3).
|-
|9
|Of sin, because they believe not on me;
|On the one hand, concerning sin, because they do not believe in me;
|
|-
|10
|Of righteousness, because I go to my Father, and ye see me no more;
|But on the other hand, concerning righteousness, because I am going to my Father and you do not see me any more;
|
|-
|11
|Of judgment, because the prince of this world is judged.
|And also concerning judgment, because the ruler of this world has been judged.
|These three explanations are structured within the strongest contrast possible in Greek, the "μεν....δε..." construction, which is often used to contrast complete opposites. Verse 9 contains μεν, and both verses 10 and 11 contain δε. What this means is that Jesus is saying the first thing is completely different, is the opposite, from the next two. This makes sense, as the first is a bad thing we should not do (sin), while the next two are a good and a necessary thing that we should or must do (righteousness, judgment). This strong contrast is usually translated with the formula "on the one hand...on the other hand..." to demonstrate the strong contrast.
|-
|12
|I have yet many things to say unto you, but ye cannot bear them now.
|I have many more things to say to you, but you are not strong enough to carry that burden right now.
|
|-
|13
|Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
|But when He, the Spirit of Truth, comes, He shall guide you into all truth. Yet, He shall not speak from Himself, but He shall speak whatever He shall hear and He shall proclaim the coming things to you.
|This verse uses "ekeinos" as the pronoun pointing to "The Spirit of Truth," rather than the more neutral "autos." Strictly speaking, ekeinos means "that, that one, the thing/one in the distance" so whenever it acts as a pronoun, it serves as a reference back to something that was previously mentioned. Here it emphasizes that this is the SAME "Spirit of Truth" that was mentioned a while ago (in 15:26).
|-
|14
|He shall glorify me: for he shall receive of mine, and shall shew it unto you.
|He shall glorify me, because He shall take what was is mine, and He shall proclaim it to you.
|"ekeinos" is again the pronoun, making it clear this is still the "Spirit of Truth" being referenced.
|-
|15
|All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
|Everything the Father has is mine, which is why I can say this, 'He shall take what was mine, and He shall proclaim it to you.'
|
|-
|16
|A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.
|In a little while you will not see me any more, and then, after a little while, you will see me again."
|Only the Byzantine tradition contains that last clause "because I go to the Father." It is not found in any manuscripts that I know of prior to the fifth century. It seems to have been added later to match this verse up with the one that follows. The construction of the next verse, however, indicates the disciples are actually wondering about TWO different quotes, such as this one and verse 10.
|-
|17
|Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?
|Then some of His disciples said to each other, "What is He talking about when He says, 'In a little while you will not see me anymore, and then, after a little while, you will see me again,' and 'because I go to the Father?'"
|
|-
|18
|They said therefore, What is this that he saith, A little while? we cannot tell what he saith.
|They kept saying, "What is this 'a little while' He keeps mentioning? We don't know what He is talking about."
|
|-
|19
|Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?
|Now Jesus knew that they wished to ask Him a question, so He said to them, "Are you consulting with each other concerning when I said, 'In a little while you will not see me anymore, and then, after a little while, you will see me again?'"
|
|-
|20
|Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.
|Truly, truly I tell you that you shall cry out in anguish and sorrow, but the world shall rejoice. You shall definitely grieve, but your grief shall turn into joy.
|
|-
|21
|A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.
|Whenever a woman is in labor, she feels grief, because the time for delivery is here, but as soon as her child is born, she no longer remembers the hard part, because of her joy that a person was born into the world.
|"Person" is ἄνθρωπος, which in this instance means "a person, a human being."
|-
|22
|And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.
|One the one hand, you have grief right now, but on the other hand, I shall see you again. Then your heart shall rejoice, and no one will take your joy away from you.
|The first sentence contains the "μεν....δε..." strongest contrast.
|-
|23
|And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.
|And when that happens, you shall not ask me for anything at all. Truly, truly, I tell you that the Father will give you anything you ask of Him in my name.
|The first clause is a double negative "you shall not ask me for nothing," which, in Greek, is used for extra emphasis on the negative. Promises like the one in the second sentence are the reason for the pattern found in many Protestant prayers, which often begin with "Father..." and end with "in Jesus name, amen."
|-
|24
|Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
|Up to now you did not ask for anything in my name; but from now on, ask and you shall receive, so that your joy might be filled to overflowing.
|
|-
|25
|These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
|I have told you these things using similes and metaphors, but the time is coming when I shall not speak to you in symbolic language, but shall tell you about the Father openly.
|The word in the first clause literally means "proverbs, symbolic language, figurative wording," but since the actual symbolic method Jesus tends to use are similes ("the kingdom of heaven is like...") and metaphors ("don't clean just the outside of the cup..."), and these are probably more readily understood by modern audiences, I have substituted those in the first clause. Ironically, John records less of the similes and metaphors Jesus used, such as Parables, than any of the other gospels.
|-
|26
|At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:
|On that day you shall ask in my name, note that I am not saying that I will ask the Father for you;
|
|-
|27
|For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
|Because the Father Himself loves you, because you have loved me, and you have believed that I came from the Father.
|Jesus is speaking about genuine affection here, what is in the heart. The Father has genuine, heart felt love for us, because of our deep affection for and faith in Jesus. Sinaiticus and Alexandrinus and a late corrector of Ephraemi Rescriptus read, "from God" in the last clause. A corrector for Sinaiticus, as well as Vaticanus, Ephraemi Rescriptus, and Bezae Cantabrigiensis read "from the Father." I have chosen "the Father" because the majority use that, as well as due to how the next verse reads.
|-
|28
|I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.
|I came from the Father, and have come into the world; I am leaving the world again, and going to the Father.
|
|-
|29
|His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.
|His disciples responded, "Wow, You are finally speaking clearly, and are not using even one metaphor.
|
|-
|30
|Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.
|Now we know for sure that you know everything, and do not need anyone to check your accuracy. Because of this we believe that you came from God."
|"you do not need anyone to question you" is an idiom that means, "to make sure you are right, to double check your information, to verify your teaching." It derives from the Rabbinical "question and answer" method of verifying the teaching, reasoning, information and ideas of students and other Rabbis. It is roughly akin to the modern practice of making a Doctoral candidate "defend their dissertation."
|-
|31
|Jesus answered them, Do ye now believe?
|Jesus responded, "Now you believe?
|
|-
|32
|Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.
|Look, the time is coming, in fact, it is here, when every one of you will be put to flight to save himself, and shall leave me alone. However, I am not alone, because the Father is with me.
|
|-
|33
|These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.
|I have told you these things so that you might have peace in me. You shall be persecuted by the world, but be encouraged, because I have conquered the world.
|
|}

==Chapter 17==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
|After Jesus spoke these words, He lifted up His eyes to heaven, and said, "Father, the time has come. Glorify your Son, so that your Son might glorify you.
|
|-
|2
|As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
|You have given Him authority over all flesh, so that He could give eternal life to everyone you have given to him.
|
|-
|3
|And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
|And this is eternal life: knowing you, the one true God, and Jesus Christ, who you have sent.
|
|-
|4
|I have glorified thee on the earth: I have finished the work which thou gavest me to do.
|I glorified you on the earth when I completed the work you have given me to do.
|
|-
|5
|And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
|And now, Father, glorify me, together with yourself, with the glory I had with you before the world existed.
|
|-
|6
|I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
|I revealed your name to the men you gave to me from out of the world. They were yours, and you gave them to me; and they have clung tightly to your word.
|
|-
|7
|Now they have known that all things whatsoever thou hast given me are of thee.
|They now have known that everything, no matter what it is, that you have given to me is from you.
|
|-
|8
|For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
|Because I have given them the very words that you spoke to me, they received them, and genuinely understood that I came from you, and so, they believed that you sent me.
|Verse 6 is logos, the totality of everything Jesus spoke, while this verse is rhema, which indicates that Jesus gave them the very words that God was saying, words that fit whatever the current situation was at that time, right at the very moment that God was saying them.
|-
|9
|I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
|I ask for them. I am not asking for the world, but for those which you gave to me, because they are yours.
|
|-
|10
|And all mine are thine, and thine are mine; and I am glorified in them.
|All mine are yours, and yours are mine, and I have been glorified in them.
|
|-
|11
|And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
|I am no longer in the world, while they are still in the world, and I am coming to you. Holy Father, carefully guard them in your name, the name which you have given to me, so that they might be one, just like we are.
|
|-
|12
|While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
|While I was with them in the world, in your name I carefully guarded and watched over the ones you gave to me; none of them perished, except the son of destruction, so that the scripture might be fulfilled.
|
|-
|13
|And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.
|And now I am coming to you, and I say these things in the world so that they might have my overflowing joy in themselves.
|
|-
|14
|I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
|
|
|-
|15
|I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
|
|
|-
|16
|They are not of the world, even as I am not of the world.
|
|
|-
|17
|Sanctify them through thy truth: thy word is truth.
|Sanctify with your Truth: your word is the Truth.
|Does John redefine the meaning of "logos" here? Also, capitalize "T" in truth?
|-
|18
|As thou hast sent me into the world, even so have I also sent them into the world.
|
|
|-
|19
|And for their sakes I sanctify myself, that they also might be sanctified through the truth.
|
|
|-
|20
|Neither pray I for these alone, but for them also which shall believe on me through their word;
|
|
|-
|21
|That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
|
|
|-
|22
|And the glory which thou gavest me I have given them; that they may be one, even as we are one:
|
|
|-
|23
|I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
|
|
|-
|24
|Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
|
|
|-
|25
|O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.
|
|
|-
|26
|And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.
|
|
|}

==Chapter 18==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.
|
|
|-
|2
|And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.
|
|
|-
|3
|Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
|
|
|-
|4
|Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
|
|
|-
|5
|They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.
|
|
|-
|6
|As soon then as he had said unto them, I am he, they went backward, and fell to the ground.
|
|
|-
|7
|Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.
|
|
|-
|8
|Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:
|
|
|-
|9
|That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
|
|
|-
|10
|Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.
|
|
|-
|11
|Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?
|
|
|-
|12
|Then the band and the captain and officers of the Jews took Jesus, and bound him,
|
|
|-
|13
|And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.
|
|
|-
|14
|Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.
|
|
|-
|15
|And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.
|
|
|-
|16
|But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.
|
|
|-
|17
|Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.
|
|
|-
|18
|And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.
|
|
|-
|19
|The high priest then asked Jesus of his disciples, and of his doctrine.
|
|
|-
|20
|Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.
|
|
|-
|21
|Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
|
|
|-
|22
|And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?
|
|
|-
|23
|Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
|
|
|-
|24
|Now Annas had sent him bound unto Caiaphas the high priest.
|
|
|-
|25
|And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.
|
|
|-
|26
|One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?
|
|
|-
|27
|Peter then denied again: and immediately the cock crew.
|
|
|-
|28
|Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
|
|
|-
|29
|Pilate then went out unto them, and said, What accusation bring ye against this man?
|
|
|-
|30
|They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.
|
|
|-
|31
|Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:
|
|
|-
|32
|That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
|
|
|-
|33
|Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
|
|
|-
|34
|Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
|
|
|-
|35
|Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?
|
|
|-
|36
|Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
|
|
|-
|37
|Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
|
|
|-
|38
|Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.
|
|
|-
|39
|But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?
|
|
|-
|40
|Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
|
|
|}

==Chapter 19==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then Pilate therefore took Jesus, and scourged him.
|
|
|-
|2
|And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,
|
|
|-
|3
|And said, Hail, King of the Jews! and they smote him with their hands.
|
|
|-
|4
|Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
|
|
|-
|5
|Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!
|
|
|-
|6
|When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.
|
|
|-
|7
|The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
|
|
|-
|8
|When Pilate therefore heard that saying, he was the more afraid;
|
|
|-
|9
|And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
|
|
|-
|10
|Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?
|
|
|-
|11
|Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
|
|
|-
|12
|And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.
|
|
|-
|13
|When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
|
|
|-
|14
|And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
|
|
|-
|15
|But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priest answered, We have no king but Caesar.
|
|
|-
|16
|Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.
|
|
|-
|17
|And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:
|
|
|-
|18
|Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
|
|
|-
|19
|And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
|
|
|-
|20
|This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.
|
|
|-
|21
|Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.
|
|
|-
|22
|Pilate answered, What I have written I have written.
|
|
|-
|23
|Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
|
|
|-
|24
|They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
|
|
|-
|25
|Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
|
|
|-
|26
|When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
|
|
|-
|27
|Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.
|
|
|-
|28
|After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
|
|
|-
|29
|Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.
|
|
|-
|30
|When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
|
|
|-
|31
|The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.
|
|
|-
|32
|Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
|
|
|-
|33
|But when they came to Jesus, and saw that he was dead already, they brake not his legs:
|
|
|-
|34
|But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
|
|
|-
|35
|And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
|
|
|-
|36
|For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
|
|
|-
|37
|And again another scripture saith, They shall look on him whom they pierced.
|
|
|-
|38
|And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.
|
|
|-
|39
|And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
|
|
|-
|40
|Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
|
|
|-
|41
|Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
|
|
|-
|42
|There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.
|
|
|}

==Chapter 20==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
|
|
|-
|2
|Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.
|
|
|-
|3
|Peter therefore went forth, and that other disciple, and came to the sepulchre.
|
|
|-
|4
|So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.
|
|
|-
|5
|And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.
|
|
|-
|6
|Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,
|
|
|-
|7
|And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.
|
|
|-
|8
|Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.
|
|
|-
|9
|For as yet they knew not the scripture, that he must rise again from the dead.
|
|
|-
|10
|Then the disciples went away again unto their own home.
|
|
|-
|11
|But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,
|
|
|-
|12
|And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
|
|
|-
|13
|And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.
|
|
|-
|14
|And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.
|
|
|-
|15
|Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.
|
|
|-
|16
|Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.
|
|
|-
|17
|Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
|
|
|-
|18
|Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.
|
|
|-
|19
|Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.
|
|
|-
|20
|And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.
|
|
|-
|21
|Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.
|
|
|-
|22
|And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:
|
|
|-
|23
|Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
|
|
|-
|24
|But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
|
|
|-
|25
|The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
|
|
|-
|26
|And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.
|
|
|-
|27
|Then saith he to Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.
|
|
|-
|28
|And Thomas answered and said unto him, My Lord and my God.
|
|
|-
|29
|Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.
|
|
|-
|30
|And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
|
|
|-
|31
|But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
|
|
|}

==Chapter 21==
Doubts have been raised as to the validity of John 21, since it is written in a different style than the rest of John and verse 24 refers to the author of the rest of John in the third person. However, no ancient manuscript of John that actually ends at 20:31, so, if John 21 is an addition, the addition occurred immediately after the original text was finished.<ref>
Felix Just, 'Combining Key Methodologies in Johannine Studies', in Tom Thatcher (ed), ''What We Have Heard from the Beginning: The Past, Present, and Future of Johannine Studies'', (Baylor University|Baylor University Press, 2007), p. 356.</ref>
{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|-
|1
|After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.
|After these things Jesus again revealed himself to the disciples at the sea of Tiberias. He revealed himself in this way.
|
|-
|2
|There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.
|There were Simon Peter, Thomas called the Twin, Nathaniel from Cana of Galilee, the two sons of Zebedee and two others of his disciples.
|
|-
|3
|Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.
|Simon Peter said to them I am going fishing. They said to him, we will come with you, and they went out and immediately got into the boat. However, that night they caught nothing.
|
|-
|4
|But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.
|
|
|-
|5
|Then Jesus saith unto them, Children, have ye any meat? They answered him, No.
|
|
|-
|6
|And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.
|
|interesting conservative connotations: Jesus tells the Apostles to cast their net on the right side of the boat, and only on the right side do they help themselves and others.
|-
|7
|Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea.
|
|
|-
|8
|And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.
|
|
|-
|9
|As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.
|
|
|-
|10
|Jesus saith unto them, Bring of the fish which ye have now caught.
|
|
|-
|11
|Simon Peter went up, and drew the net to land full of great fishes, and hundred and fifty and three: and for all there were so many, yet was not the net broken.
|
|
|-
|12
|Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.
|
|
|-
|13
|Jesus then cometh, and taketh bread, and giveth them, and fish likewise.
|
|
|-
|14
|This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.
|
|
|-
|15
|So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.
|
|
|-
|16
|He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
|
|
|-
|17
|He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
|
|
|-
|18
|Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
|
|
|-
|19
|This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.
|
|
|-
|20
|Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?
|
|
|-
|21
|Peter seeing him saith to Jesus, Lord, and what shall this man do?
|
|
|-
|22
|Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.
|
|
|-
|23
|Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?
|
|
|-
|24
|This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.
|
|
|-
|25
|And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.
|
|
|}

== References ==
{{reflist}}

*[[John 1-7 (Translated)]]
*[[John 8-14 (Translated)]]
*[[Gospel of John (Translated)]]

[[Category:Conservative Bible]]

John 15-21 (Translated)

2010-04-03T20:19:39Z

Dale77: /* Chapter 21 */

==Chapter 15==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|I am the true vine, and my Father is the husbandman.
|I am the true vine, and my Father is the vine keeper.
|The phrase "true vine" is a #2 attributive position (article-noun-article-adjective), which connects "true" and "vine" but makes the adjective (true) a mild afterthought. A #1 gives equal balance to adjective and noun (article-adjective-noun), while a #3 mildly de-emphasizes the noun (noun-article-adjective). The effect is kind of like this: "I am the vine...the true one." So He is telling us that the vine is true (in case we were wondering), but what He wants us to focus on thinking about is the vine itself, not the "true" part.
|-
|2
|Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
|He removes every branch in me that does not bear fruit, and he prunes every branch that does bear fruit, so that it might bear more fruit.
|The emphasis in the first two clauses is on "every branch." No branch, no person, escapes this "removal or pruning" process.
|-
|3
|Now ye are clean through the word which I have spoken unto you.
|You are already clean through the teaching which I have spoken to you.
|"Teaching" is logos. "Word" is the traditional translation of this, but "teaching" is probably more accurate for modern audiences.
|-
|4
|Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
|Stay in Me, and I will stay in you. Just as the branch cannot bear fruit by itself, unless it stays on the vine, neither can you unless you stay in Me.
|"Stay in me" is in the imperative, with the verb supplied in the first half, and implied in the second half. Usually, the verb in the first half is simply paralleled into the second half, which would normally mean that the first half ("stay in me") and the second half ("I stay in you") would both be commands. The problem is that the imperative has no first person (because you can't "command" yourself to do something). In a case like this, the second half is understood to relate the intention of the person speaking (I WILL do this). Strictly speaking, this is NOT a conditional ("if you stay in me, then I will stay in you"), but a statement of intent ("stay in me because I intend to stay in you"). This is not a promise that He will stay in us no matter what we do, but is a REASON for us to stay in Him (because He intends to stay in us).
|-
|5
|I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
|I am the vine, you are the branches. Whoever stays in Me, and I in him, will bear a lot of fruit, because separated from Me, you can do nothing.
|
|-
|6
|If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
|If anyone does not stay in Me, he is thrown away like a branch and dries up. Then they gather the dried branches and throw them into the fire where they are burned up.
|There are a lot of implied and actual pronouns in the second sentence, which can lead to confusion in English, so I transfered "dried branches" from the first sentence for clarity. The KJV does the same thing, attempting to clear up the pronoun confusion by inserting "men" in the second sentence (neither anthropos nor aner appear in the text here).
|-
|7
|If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
|If you stay in Me, and these teachings of mine stay in you, then whatever you ask shall be done to you.
|"Teachings" here is ῥῆμα, which emphasizes what Jesus is saying NOW, as opposed to the entirety of everything He has said (logos). By using ῥῆμα instead of logos, the point is that as we learn the many teachings of Jesus, we need to store them away, one by one, in our hearts. Each time He speaks a fresh thing to us, particularly those things which really jump out and seem to apply to what we are going through right now, we need be extra sure that we make that particular teaching (the thing He is saying to us right now) a part of who we are.
|-
|8
|Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
|This is how my Father is glorified, when you bear a lot of fruit. Then you demonstrate that you are My disciples.
|The KJV could leave the impression that this is HOW you become His disciples, but γίνομαι in the middle voice is not about origins or creations, but more about appearances: this is how you "prove/show/demonstrate/make evident/make it clear" that you are my disciples.
|-
|9
|As the Father hath loved me, so have I loved you: continue ye in my love.
|In the same way that the Father loved Me, I loved you. Now live in My love.
|The word translated "live" is the same one translated "stay" in previous verses. In the previous verses the emphasis was more of "don't leave," where here it is more "make it a regular part of your everyday life"; thus the change in translation from "stay" to "live."
|-
|10
|If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.
|If you follow My directives, you shall live in My love, in the same way that I have followed my Father's directives, and I live in His love.
|
|-
|11
|These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
|I have spoken these things to you so that my joy might be in you, and so that you joy might fill you up.
|
|-
|12
|This is my commandment, That ye love one another, as I have loved you.
|This is the reason for my directive, so that you love each other, in the same way that I loved you.'
|This is not actually a restating of the same directive from 13:34, but is a purpose clause explaining that the reason for giving that command back in 13:34 (and every command) is so that we actually WILL love each other. The reason for God's commands is NOT to steal our fun or make our lives boring and miserable, but so that in the end, we will finally learn how to love each other.
|-
|13
|Greater love hath no man than this, that a man lay down his life for his friends.
|No one has greater love than this: when someone lays down his life for his friends.
|
|-
|14
|Ye are my friends, if ye do whatsoever I command you.
|You are my friends, if you do whatever I direct you to do.
|The unspoken implied follow up to this is "and so, I go to lay down my life for you." Jesus foretold that He was about to die for all of us a lot of times in a lot of different ways.
|-
|15
|Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
|From now on I do not call you servants, because the servant does not know what his lord is doing. On the contrary, I have called you friends, because everything that I heard from my Father I thoroughly explained to you.
|
|-
|16
|Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
|You did not choose me, but I chose you, and established you so that you can go out and bear fruit that will last. That way, whatever you ask the Father in my name, He would give it to you.
|
|-
|17
|These things I command you, that ye love one another.
|These are the directions I give you so that you love one another.
|
|-
|18
|If the world hate you, ye know that it hated me before it hated you.
|If the world hates you, know that it hated Me first.
|
|-
|19
||If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
|If you were of the world, the world would love its own. However, since you are not of the world, because I chose you out of the world, the world hates you.
|The word for love here is "phileo," meaning a deep, emotional feeling. The world might "feel" love, but that does not automatically mean the world will DO love.
|-
|20
|Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.
|Remember the teaching that I told you: The servant is not greater than his lord. If they persecuted Me, they shall also persecute you. If they followed My teaching, they shall follow yours as well.
|
|-
|21
|But all these things will they do unto you for my name's sake, because they know not him that sent me.
|They will treat you like this because you follow My name, since they do not know the One who sent Me.
|
|-
|22
|If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
|I I did not come and speak to them, they would not have visible sin, but now they have no way to hide their sin.
|The implication here is that Jesus exposed, for all to see, the full extent and breadth of their sin. So now they can neither hide it nor claim ignorance.
|-
|23
|He that hateth me hateth my Father also.
|The one hating me, hates my Father also.
|
|-
|24
|If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
|If I had not done miracles among them which no one else has ever done, they would not have visible sin, but now they have seen and hated both me and my Father.
|
|-
|25
|But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
|Additionally, it was so that the word written in their law, 'They hated me for no reason,' was fulfilled,
|From Psalm 69:4. "Those who hate me for no reason are more than the hairs of my head; they who would destroy me are mighty, my lying enemies. Then I restored what I did not take away."
|-
|26
|But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
|But when the Helper, the Spirit of Truth who speaks for the Father, whom I shall send to you from the Father, arrives, He will give testimony concerning me.
|
|-
|27
|And ye also shall bear witness, because ye have been with me from the beginning.
|And you will also give eye-witness testimony, because you have been with me from the beginning.
|The "eye-witness" part is implied by the verb, as this was a legal term used of those who were giving an eye-witness testimony of what they had seen personally.
|}

==Chapter 16==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|These things have I spoken unto you, that ye should not be offended.
|I have said these things to you so that you would not stumble.
|
|-
|2
|They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.
|They shall throw you out of the synagogue; in fact, the time is coming when everyone murdering you will think it is a service performed out of sacred duty to God.
|
|-
|3
|And these things will they do unto you, because they have not known the Father, nor me.
|They shall do these things to you because they do not know the Father or Me.
|
|-
|4
|But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.
|I have told you these things so that when the time comes for them to happen, you will remember that I told you about them. I did not tell you these things before now because I was with you.
|In the second sentence, the Greek literally says, "from the beginning" (where it reads "before now"). The meaning of this idiom is "at any time from the beginning up to now," thus, "before now" works perfectly and is more succinct.
|-
|5
|But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?
|But now I am going to the one who sent me, and none of you asks me, 'Where are you going?'
|
|-
|6
|But because I have said these things unto you, sorrow hath filled your heart.
|Yet, because I have said these things to you, sorrow has filled your hearts.
|
|-
|7
|Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
|However, I am telling you the truth. It is better for you that I go away, because if I do not go away, the Helper will not come to you; but if I leave, I will send Him to you.
|
|-
|8
|And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
|And when He comes, He will expose the truth to the world concerning sin, righteousness and judgment.
|ἐλέγχω can have three different meanings, depending on context: 1) to convict, to find guilty; 2) to punish, to rebuke, to admonish, to reprove; 3) to expose, to bring to light. (1) and (2) do not seem to fit with the explanations Jesus gives in the following three verses. Additionally, the use of the word περί indicates the TOPIC of discussion, not the crime that someone committed, or for which they were found guilty (meaning the Holy Spirit is going to expose the truth ABOUT these three things), thus I have chosen (3).
|-
|9
|Of sin, because they believe not on me;
|On the one hand, concerning sin, because they do not believe in me;
|
|-
|10
|Of righteousness, because I go to my Father, and ye see me no more;
|But on the other hand, concerning righteousness, because I am going to my Father and you do not see me any more;
|
|-
|11
|Of judgment, because the prince of this world is judged.
|And also concerning judgment, because the ruler of this world has been judged.
|These three explanations are structured within the strongest contrast possible in Greek, the "μεν....δε..." construction, which is often used to contrast complete opposites. Verse 9 contains μεν, and both verses 10 and 11 contain δε. What this means is that Jesus is saying the first thing is completely different, is the opposite, from the next two. This makes sense, as the first is a bad thing we should not do (sin), while the next two are a good and a necessary thing that we should or must do (righteousness, judgment). This strong contrast is usually translated with the formula "on the one hand...on the other hand..." to demonstrate the strong contrast.
|-
|12
|I have yet many things to say unto you, but ye cannot bear them now.
|I have many more things to say to you, but you are not strong enough to carry that burden right now.
|
|-
|13
|Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
|But when He, the Spirit of Truth, comes, He shall guide you into all truth. Yet, He shall not speak from Himself, but He shall speak whatever He shall hear and He shall proclaim the coming things to you.
|This verse uses "ekeinos" as the pronoun pointing to "The Spirit of Truth," rather than the more neutral "autos." Strictly speaking, ekeinos means "that, that one, the thing/one in the distance" so whenever it acts as a pronoun, it serves as a reference back to something that was previously mentioned. Here it emphasizes that this is the SAME "Spirit of Truth" that was mentioned a while ago (in 15:26).
|-
|14
|He shall glorify me: for he shall receive of mine, and shall shew it unto you.
|He shall glorify me, because He shall take what was is mine, and He shall proclaim it to you.
|"ekeinos" is again the pronoun, making it clear this is still the "Spirit of Truth" being referenced.
|-
|15
|All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
|Everything the Father has is mine, which is why I can say this, 'He shall take what was mine, and He shall proclaim it to you.'
|
|-
|16
|A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.
|In a little while you will not see me any more, and then, after a little while, you will see me again."
|Only the Byzantine tradition contains that last clause "because I go to the Father." It is not found in any manuscripts that I know of prior to the fifth century. It seems to have been added later to match this verse up with the one that follows. The construction of the next verse, however, indicates the disciples are actually wondering about TWO different quotes, such as this one and verse 10.
|-
|17
|Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?
|Then some of His disciples said to each other, "What is He talking about when He says, 'In a little while you will not see me anymore, and then, after a little while, you will see me again,' and 'because I go to the Father?'"
|
|-
|18
|They said therefore, What is this that he saith, A little while? we cannot tell what he saith.
|They kept saying, "What is this 'a little while' He keeps mentioning? We don't know what He is talking about."
|
|-
|19
|Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?
|Now Jesus knew that they wished to ask Him a question, so He said to them, "Are you consulting with each other concerning when I said, 'In a little while you will not see me anymore, and then, after a little while, you will see me again?'"
|
|-
|20
|Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.
|Truly, truly I tell you that you shall cry out in anguish and sorrow, but the world shall rejoice. You shall definitely grieve, but your grief shall turn into joy.
|
|-
|21
|A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.
|Whenever a woman is in labor, she feels grief, because the time for delivery is here, but as soon as her child is born, she no longer remembers the hard part, because of her joy that a person was born into the world.
|"Person" is ἄνθρωπος, which in this instance means "a person, a human being."
|-
|22
|And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.
|One the one hand, you have grief right now, but on the other hand, I shall see you again. Then your heart shall rejoice, and no one will take your joy away from you.
|The first sentence contains the "μεν....δε..." strongest contrast.
|-
|23
|And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.
|And when that happens, you shall not ask me for anything at all. Truly, truly, I tell you that the Father will give you anything you ask of Him in my name.
|The first clause is a double negative "you shall not ask me for nothing," which, in Greek, is used for extra emphasis on the negative. Promises like the one in the second sentence are the reason for the pattern found in many Protestant prayers, which often begin with "Father..." and end with "in Jesus name, amen."
|-
|24
|Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
|Up to now you did not ask for anything in my name; but from now on, ask and you shall receive, so that your joy might be filled to overflowing.
|
|-
|25
|These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
|I have told you these things using similes and metaphors, but the time is coming when I shall not speak to you in symbolic language, but shall tell you about the Father openly.
|The word in the first clause literally means "proverbs, symbolic language, figurative wording," but since the actual symbolic method Jesus tends to use are similes ("the kingdom of heaven is like...") and metaphors ("don't clean just the outside of the cup..."), and these are probably more readily understood by modern audiences, I have substituted those in the first clause. Ironically, John records less of the similes and metaphors Jesus used, such as Parables, than any of the other gospels.
|-
|26
|At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:
|On that day you shall ask in my name, note that I am not saying that I will ask the Father for you;
|
|-
|27
|For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
|Because the Father Himself loves you, because you have loved me, and you have believed that I came from the Father.
|Jesus is speaking about genuine affection here, what is in the heart. The Father has genuine, heart felt love for us, because of our deep affection for and faith in Jesus. Sinaiticus and Alexandrinus and a late corrector of Ephraemi Rescriptus read, "from God" in the last clause. A corrector for Sinaiticus, as well as Vaticanus, Ephraemi Rescriptus, and Bezae Cantabrigiensis read "from the Father." I have chosen "the Father" because the majority use that, as well as due to how the next verse reads.
|-
|28
|I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.
|I came from the Father, and have come into the world; I am leaving the world again, and going to the Father.
|
|-
|29
|His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.
|His disciples responded, "Wow, You are finally speaking clearly, and are not using even one metaphor.
|
|-
|30
|Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.
|Now we know for sure that you know everything, and do not need anyone to check your accuracy. Because of this we believe that you came from God."
|"you do not need anyone to question you" is an idiom that means, "to make sure you are right, to double check your information, to verify your teaching." It derives from the Rabbinical "question and answer" method of verifying the teaching, reasoning, information and ideas of students and other Rabbis. It is roughly akin to the modern practice of making a Doctoral candidate "defend their dissertation."
|-
|31
|Jesus answered them, Do ye now believe?
|Jesus responded, "Now you believe?
|
|-
|32
|Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.
|Look, the time is coming, in fact, it is here, when every one of you will be put to flight to save himself, and shall leave me alone. However, I am not alone, because the Father is with me.
|
|-
|33
|These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.
|I have told you these things so that you might have peace in me. You shall be persecuted by the world, but be encouraged, because I have conquered the world.
|
|}

==Chapter 17==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
|After Jesus spoke these words, He lifted up His eyes to heaven, and said, "Father, the time has come. Glorify your Son, so that your Son might glorify you.
|
|-
|2
|As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
|You have given Him authority over all flesh, so that He could give eternal life to everyone you have given to him.
|
|-
|3
|And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
|And this is eternal life: knowing you, the one true God, and Jesus Christ, who you have sent.
|
|-
|4
|I have glorified thee on the earth: I have finished the work which thou gavest me to do.
|I glorified you on the earth when I completed the work you have given me to do.
|
|-
|5
|And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
|And now, Father, glorify me, together with yourself, with the glory I had with you before the world existed.
|
|-
|6
|I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
|I revealed your name to the men you gave to me from out of the world. They were yours, and you gave them to me; and they have clung tightly to your word.
|
|-
|7
|Now they have known that all things whatsoever thou hast given me are of thee.
|They now have known that everything, no matter what it is, that you have given to me is from you.
|
|-
|8
|For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
|Because I have given them the very words that you spoke to me, they received them, and genuinely understood that I came from you, and so, they believed that you sent me.
|Verse 6 is logos, the totality of everything Jesus spoke, while this verse is rhema, which indicates that Jesus gave them the very words that God was saying, words that fit whatever the current situation was at that time, right at the very moment that God was saying them.
|-
|9
|I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
|I ask for them. I am not asking for the world, but for those which you gave to me, because they are yours.
|
|-
|10
|And all mine are thine, and thine are mine; and I am glorified in them.
|All mine are yours, and yours are mine, and I have been glorified in them.
|
|-
|11
|And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
|I am no longer in the world, while they are still in the world, and I am coming to you. Holy Father, carefully guard them in your name, the name which you have given to me, so that they might be one, just like we are.
|
|-
|12
|While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
|While I was with them in the world, in your name I carefully guarded and watched over the ones you gave to me; none of them perished, except the son of destruction, so that the scripture might be fulfilled.
|
|-
|13
|And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.
|And now I am coming to you, and I say these things in the world so that they might have my overflowing joy in themselves.
|
|-
|14
|I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
|
|
|-
|15
|I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
|
|
|-
|16
|They are not of the world, even as I am not of the world.
|
|
|-
|17
|Sanctify them through thy truth: thy word is truth.
|Sanctify with your Truth: your word is the Truth.
|Does John redefine the meaning of "logos" here? Also, capitalize "T" in truth?
|-
|18
|As thou hast sent me into the world, even so have I also sent them into the world.
|
|
|-
|19
|And for their sakes I sanctify myself, that they also might be sanctified through the truth.
|
|
|-
|20
|Neither pray I for these alone, but for them also which shall believe on me through their word;
|
|
|-
|21
|That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
|
|
|-
|22
|And the glory which thou gavest me I have given them; that they may be one, even as we are one:
|
|
|-
|23
|I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
|
|
|-
|24
|Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
|
|
|-
|25
|O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.
|
|
|-
|26
|And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.
|
|
|}

==Chapter 18==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.
|
|
|-
|2
|And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.
|
|
|-
|3
|Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
|
|
|-
|4
|Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
|
|
|-
|5
|They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.
|
|
|-
|6
|As soon then as he had said unto them, I am he, they went backward, and fell to the ground.
|
|
|-
|7
|Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.
|
|
|-
|8
|Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:
|
|
|-
|9
|That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
|
|
|-
|10
|Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.
|
|
|-
|11
|Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?
|
|
|-
|12
|Then the band and the captain and officers of the Jews took Jesus, and bound him,
|
|
|-
|13
|And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.
|
|
|-
|14
|Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.
|
|
|-
|15
|And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.
|
|
|-
|16
|But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.
|
|
|-
|17
|Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.
|
|
|-
|18
|And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.
|
|
|-
|19
|The high priest then asked Jesus of his disciples, and of his doctrine.
|
|
|-
|20
|Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.
|
|
|-
|21
|Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
|
|
|-
|22
|And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?
|
|
|-
|23
|Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
|
|
|-
|24
|Now Annas had sent him bound unto Caiaphas the high priest.
|
|
|-
|25
|And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.
|
|
|-
|26
|One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?
|
|
|-
|27
|Peter then denied again: and immediately the cock crew.
|
|
|-
|28
|Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
|
|
|-
|29
|Pilate then went out unto them, and said, What accusation bring ye against this man?
|
|
|-
|30
|They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.
|
|
|-
|31
|Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:
|
|
|-
|32
|That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
|
|
|-
|33
|Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
|
|
|-
|34
|Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
|
|
|-
|35
|Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?
|
|
|-
|36
|Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
|
|
|-
|37
|Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
|
|
|-
|38
|Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.
|
|
|-
|39
|But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?
|
|
|-
|40
|Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
|
|
|}

==Chapter 19==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then Pilate therefore took Jesus, and scourged him.
|
|
|-
|2
|And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,
|
|
|-
|3
|And said, Hail, King of the Jews! and they smote him with their hands.
|
|
|-
|4
|Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
|
|
|-
|5
|Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!
|
|
|-
|6
|When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.
|
|
|-
|7
|The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
|
|
|-
|8
|When Pilate therefore heard that saying, he was the more afraid;
|
|
|-
|9
|And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
|
|
|-
|10
|Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?
|
|
|-
|11
|Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
|
|
|-
|12
|And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.
|
|
|-
|13
|When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
|
|
|-
|14
|And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
|
|
|-
|15
|But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priest answered, We have no king but Caesar.
|
|
|-
|16
|Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.
|
|
|-
|17
|And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:
|
|
|-
|18
|Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
|
|
|-
|19
|And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
|
|
|-
|20
|This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.
|
|
|-
|21
|Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.
|
|
|-
|22
|Pilate answered, What I have written I have written.
|
|
|-
|23
|Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
|
|
|-
|24
|They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
|
|
|-
|25
|Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
|
|
|-
|26
|When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
|
|
|-
|27
|Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.
|
|
|-
|28
|After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
|
|
|-
|29
|Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.
|
|
|-
|30
|When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
|
|
|-
|31
|The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.
|
|
|-
|32
|Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
|
|
|-
|33
|But when they came to Jesus, and saw that he was dead already, they brake not his legs:
|
|
|-
|34
|But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
|
|
|-
|35
|And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
|
|
|-
|36
|For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
|
|
|-
|37
|And again another scripture saith, They shall look on him whom they pierced.
|
|
|-
|38
|And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.
|
|
|-
|39
|And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
|
|
|-
|40
|Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
|
|
|-
|41
|Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
|
|
|-
|42
|There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.
|
|
|}

==Chapter 20==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
|
|
|-
|2
|Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.
|
|
|-
|3
|Peter therefore went forth, and that other disciple, and came to the sepulchre.
|
|
|-
|4
|So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.
|
|
|-
|5
|And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.
|
|
|-
|6
|Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,
|
|
|-
|7
|And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.
|
|
|-
|8
|Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.
|
|
|-
|9
|For as yet they knew not the scripture, that he must rise again from the dead.
|
|
|-
|10
|Then the disciples went away again unto their own home.
|
|
|-
|11
|But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,
|
|
|-
|12
|And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
|
|
|-
|13
|And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.
|
|
|-
|14
|And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.
|
|
|-
|15
|Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.
|
|
|-
|16
|Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.
|
|
|-
|17
|Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
|
|
|-
|18
|Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.
|
|
|-
|19
|Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.
|
|
|-
|20
|And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.
|
|
|-
|21
|Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.
|
|
|-
|22
|And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:
|
|
|-
|23
|Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
|
|
|-
|24
|But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
|
|
|-
|25
|The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
|
|
|-
|26
|And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.
|
|
|-
|27
|Then saith he to Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.
|
|
|-
|28
|And Thomas answered and said unto him, My Lord and my God.
|
|
|-
|29
|Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.
|
|
|-
|30
|And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
|
|
|-
|31
|But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
|
|
|}

==Chapter 21==
Doubts have been raised as to the validity of John 21, since it is written in a different style than the rest of John and verse 24 refers to the author of the rest of John in the third person. However, no ancient manuscript of John that actually ends at 20:31, so, if John 21 is an addition, the addition occurred immediately after the original text was finished.<ref>
Felix Just, 'Combining Key Methodologies in Johannine Studies', in Tom Thatcher (ed), ''What We Have Heard from the Beginning: The Past, Present, and Future of Johannine Studies'', (Baylor University|Baylor University Press, 2007), p. 356.</ref>
{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|-
|1
|After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.
|After these things Jesus again revealed himself to the disciples at the sea of Tiberias. He revealed himself in this way.
|
|-
|2
|There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.
|There were Simon Peter, Thomas called the Twin, Nathaniel from Cana of Galilee, the two sons of Zebedee and two others of his disciples.
|
|-
|3
|Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.
|
|
|-
|4
|But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.
|
|
|-
|5
|Then Jesus saith unto them, Children, have ye any meat? They answered him, No.
|
|
|-
|6
|And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.
|
|interesting conservative connotations: Jesus tells the Apostles to cast their net on the right side of the boat, and only on the right side do they help themselves and others.
|-
|7
|Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea.
|
|
|-
|8
|And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.
|
|
|-
|9
|As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.
|
|
|-
|10
|Jesus saith unto them, Bring of the fish which ye have now caught.
|
|
|-
|11
|Simon Peter went up, and drew the net to land full of great fishes, and hundred and fifty and three: and for all there were so many, yet was not the net broken.
|
|
|-
|12
|Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.
|
|
|-
|13
|Jesus then cometh, and taketh bread, and giveth them, and fish likewise.
|
|
|-
|14
|This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.
|
|
|-
|15
|So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.
|
|
|-
|16
|He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
|
|
|-
|17
|He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
|
|
|-
|18
|Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
|
|
|-
|19
|This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.
|
|
|-
|20
|Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?
|
|
|-
|21
|Peter seeing him saith to Jesus, Lord, and what shall this man do?
|
|
|-
|22
|Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.
|
|
|-
|23
|Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?
|
|
|-
|24
|This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.
|
|
|-
|25
|And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.
|
|
|}

== References ==
{{reflist}}

*[[John 1-7 (Translated)]]
*[[John 8-14 (Translated)]]
*[[Gospel of John (Translated)]]

[[Category:Conservative Bible]]

John 15-21 (Translated)

2010-04-03T20:13:19Z

Dale77: /* Chapter 21 */

==Chapter 15==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|I am the true vine, and my Father is the husbandman.
|I am the true vine, and my Father is the vine keeper.
|The phrase "true vine" is a #2 attributive position (article-noun-article-adjective), which connects "true" and "vine" but makes the adjective (true) a mild afterthought. A #1 gives equal balance to adjective and noun (article-adjective-noun), while a #3 mildly de-emphasizes the noun (noun-article-adjective). The effect is kind of like this: "I am the vine...the true one." So He is telling us that the vine is true (in case we were wondering), but what He wants us to focus on thinking about is the vine itself, not the "true" part.
|-
|2
|Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
|He removes every branch in me that does not bear fruit, and he prunes every branch that does bear fruit, so that it might bear more fruit.
|The emphasis in the first two clauses is on "every branch." No branch, no person, escapes this "removal or pruning" process.
|-
|3
|Now ye are clean through the word which I have spoken unto you.
|You are already clean through the teaching which I have spoken to you.
|"Teaching" is logos. "Word" is the traditional translation of this, but "teaching" is probably more accurate for modern audiences.
|-
|4
|Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
|Stay in Me, and I will stay in you. Just as the branch cannot bear fruit by itself, unless it stays on the vine, neither can you unless you stay in Me.
|"Stay in me" is in the imperative, with the verb supplied in the first half, and implied in the second half. Usually, the verb in the first half is simply paralleled into the second half, which would normally mean that the first half ("stay in me") and the second half ("I stay in you") would both be commands. The problem is that the imperative has no first person (because you can't "command" yourself to do something). In a case like this, the second half is understood to relate the intention of the person speaking (I WILL do this). Strictly speaking, this is NOT a conditional ("if you stay in me, then I will stay in you"), but a statement of intent ("stay in me because I intend to stay in you"). This is not a promise that He will stay in us no matter what we do, but is a REASON for us to stay in Him (because He intends to stay in us).
|-
|5
|I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
|I am the vine, you are the branches. Whoever stays in Me, and I in him, will bear a lot of fruit, because separated from Me, you can do nothing.
|
|-
|6
|If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
|If anyone does not stay in Me, he is thrown away like a branch and dries up. Then they gather the dried branches and throw them into the fire where they are burned up.
|There are a lot of implied and actual pronouns in the second sentence, which can lead to confusion in English, so I transfered "dried branches" from the first sentence for clarity. The KJV does the same thing, attempting to clear up the pronoun confusion by inserting "men" in the second sentence (neither anthropos nor aner appear in the text here).
|-
|7
|If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
|If you stay in Me, and these teachings of mine stay in you, then whatever you ask shall be done to you.
|"Teachings" here is ῥῆμα, which emphasizes what Jesus is saying NOW, as opposed to the entirety of everything He has said (logos). By using ῥῆμα instead of logos, the point is that as we learn the many teachings of Jesus, we need to store them away, one by one, in our hearts. Each time He speaks a fresh thing to us, particularly those things which really jump out and seem to apply to what we are going through right now, we need be extra sure that we make that particular teaching (the thing He is saying to us right now) a part of who we are.
|-
|8
|Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
|This is how my Father is glorified, when you bear a lot of fruit. Then you demonstrate that you are My disciples.
|The KJV could leave the impression that this is HOW you become His disciples, but γίνομαι in the middle voice is not about origins or creations, but more about appearances: this is how you "prove/show/demonstrate/make evident/make it clear" that you are my disciples.
|-
|9
|As the Father hath loved me, so have I loved you: continue ye in my love.
|In the same way that the Father loved Me, I loved you. Now live in My love.
|The word translated "live" is the same one translated "stay" in previous verses. In the previous verses the emphasis was more of "don't leave," where here it is more "make it a regular part of your everyday life"; thus the change in translation from "stay" to "live."
|-
|10
|If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.
|If you follow My directives, you shall live in My love, in the same way that I have followed my Father's directives, and I live in His love.
|
|-
|11
|These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
|I have spoken these things to you so that my joy might be in you, and so that you joy might fill you up.
|
|-
|12
|This is my commandment, That ye love one another, as I have loved you.
|This is the reason for my directive, so that you love each other, in the same way that I loved you.'
|This is not actually a restating of the same directive from 13:34, but is a purpose clause explaining that the reason for giving that command back in 13:34 (and every command) is so that we actually WILL love each other. The reason for God's commands is NOT to steal our fun or make our lives boring and miserable, but so that in the end, we will finally learn how to love each other.
|-
|13
|Greater love hath no man than this, that a man lay down his life for his friends.
|No one has greater love than this: when someone lays down his life for his friends.
|
|-
|14
|Ye are my friends, if ye do whatsoever I command you.
|You are my friends, if you do whatever I direct you to do.
|The unspoken implied follow up to this is "and so, I go to lay down my life for you." Jesus foretold that He was about to die for all of us a lot of times in a lot of different ways.
|-
|15
|Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
|From now on I do not call you servants, because the servant does not know what his lord is doing. On the contrary, I have called you friends, because everything that I heard from my Father I thoroughly explained to you.
|
|-
|16
|Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
|You did not choose me, but I chose you, and established you so that you can go out and bear fruit that will last. That way, whatever you ask the Father in my name, He would give it to you.
|
|-
|17
|These things I command you, that ye love one another.
|These are the directions I give you so that you love one another.
|
|-
|18
|If the world hate you, ye know that it hated me before it hated you.
|If the world hates you, know that it hated Me first.
|
|-
|19
||If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
|If you were of the world, the world would love its own. However, since you are not of the world, because I chose you out of the world, the world hates you.
|The word for love here is "phileo," meaning a deep, emotional feeling. The world might "feel" love, but that does not automatically mean the world will DO love.
|-
|20
|Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.
|Remember the teaching that I told you: The servant is not greater than his lord. If they persecuted Me, they shall also persecute you. If they followed My teaching, they shall follow yours as well.
|
|-
|21
|But all these things will they do unto you for my name's sake, because they know not him that sent me.
|They will treat you like this because you follow My name, since they do not know the One who sent Me.
|
|-
|22
|If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
|I I did not come and speak to them, they would not have visible sin, but now they have no way to hide their sin.
|The implication here is that Jesus exposed, for all to see, the full extent and breadth of their sin. So now they can neither hide it nor claim ignorance.
|-
|23
|He that hateth me hateth my Father also.
|The one hating me, hates my Father also.
|
|-
|24
|If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
|If I had not done miracles among them which no one else has ever done, they would not have visible sin, but now they have seen and hated both me and my Father.
|
|-
|25
|But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
|Additionally, it was so that the word written in their law, 'They hated me for no reason,' was fulfilled,
|From Psalm 69:4. "Those who hate me for no reason are more than the hairs of my head; they who would destroy me are mighty, my lying enemies. Then I restored what I did not take away."
|-
|26
|But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
|But when the Helper, the Spirit of Truth who speaks for the Father, whom I shall send to you from the Father, arrives, He will give testimony concerning me.
|
|-
|27
|And ye also shall bear witness, because ye have been with me from the beginning.
|And you will also give eye-witness testimony, because you have been with me from the beginning.
|The "eye-witness" part is implied by the verb, as this was a legal term used of those who were giving an eye-witness testimony of what they had seen personally.
|}

==Chapter 16==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|These things have I spoken unto you, that ye should not be offended.
|I have said these things to you so that you would not stumble.
|
|-
|2
|They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.
|They shall throw you out of the synagogue; in fact, the time is coming when everyone murdering you will think it is a service performed out of sacred duty to God.
|
|-
|3
|And these things will they do unto you, because they have not known the Father, nor me.
|They shall do these things to you because they do not know the Father or Me.
|
|-
|4
|But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.
|I have told you these things so that when the time comes for them to happen, you will remember that I told you about them. I did not tell you these things before now because I was with you.
|In the second sentence, the Greek literally says, "from the beginning" (where it reads "before now"). The meaning of this idiom is "at any time from the beginning up to now," thus, "before now" works perfectly and is more succinct.
|-
|5
|But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?
|But now I am going to the one who sent me, and none of you asks me, 'Where are you going?'
|
|-
|6
|But because I have said these things unto you, sorrow hath filled your heart.
|Yet, because I have said these things to you, sorrow has filled your hearts.
|
|-
|7
|Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
|However, I am telling you the truth. It is better for you that I go away, because if I do not go away, the Helper will not come to you; but if I leave, I will send Him to you.
|
|-
|8
|And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
|And when He comes, He will expose the truth to the world concerning sin, righteousness and judgment.
|ἐλέγχω can have three different meanings, depending on context: 1) to convict, to find guilty; 2) to punish, to rebuke, to admonish, to reprove; 3) to expose, to bring to light. (1) and (2) do not seem to fit with the explanations Jesus gives in the following three verses. Additionally, the use of the word περί indicates the TOPIC of discussion, not the crime that someone committed, or for which they were found guilty (meaning the Holy Spirit is going to expose the truth ABOUT these three things), thus I have chosen (3).
|-
|9
|Of sin, because they believe not on me;
|On the one hand, concerning sin, because they do not believe in me;
|
|-
|10
|Of righteousness, because I go to my Father, and ye see me no more;
|But on the other hand, concerning righteousness, because I am going to my Father and you do not see me any more;
|
|-
|11
|Of judgment, because the prince of this world is judged.
|And also concerning judgment, because the ruler of this world has been judged.
|These three explanations are structured within the strongest contrast possible in Greek, the "μεν....δε..." construction, which is often used to contrast complete opposites. Verse 9 contains μεν, and both verses 10 and 11 contain δε. What this means is that Jesus is saying the first thing is completely different, is the opposite, from the next two. This makes sense, as the first is a bad thing we should not do (sin), while the next two are a good and a necessary thing that we should or must do (righteousness, judgment). This strong contrast is usually translated with the formula "on the one hand...on the other hand..." to demonstrate the strong contrast.
|-
|12
|I have yet many things to say unto you, but ye cannot bear them now.
|I have many more things to say to you, but you are not strong enough to carry that burden right now.
|
|-
|13
|Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
|But when He, the Spirit of Truth, comes, He shall guide you into all truth. Yet, He shall not speak from Himself, but He shall speak whatever He shall hear and He shall proclaim the coming things to you.
|This verse uses "ekeinos" as the pronoun pointing to "The Spirit of Truth," rather than the more neutral "autos." Strictly speaking, ekeinos means "that, that one, the thing/one in the distance" so whenever it acts as a pronoun, it serves as a reference back to something that was previously mentioned. Here it emphasizes that this is the SAME "Spirit of Truth" that was mentioned a while ago (in 15:26).
|-
|14
|He shall glorify me: for he shall receive of mine, and shall shew it unto you.
|He shall glorify me, because He shall take what was is mine, and He shall proclaim it to you.
|"ekeinos" is again the pronoun, making it clear this is still the "Spirit of Truth" being referenced.
|-
|15
|All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
|Everything the Father has is mine, which is why I can say this, 'He shall take what was mine, and He shall proclaim it to you.'
|
|-
|16
|A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.
|In a little while you will not see me any more, and then, after a little while, you will see me again."
|Only the Byzantine tradition contains that last clause "because I go to the Father." It is not found in any manuscripts that I know of prior to the fifth century. It seems to have been added later to match this verse up with the one that follows. The construction of the next verse, however, indicates the disciples are actually wondering about TWO different quotes, such as this one and verse 10.
|-
|17
|Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?
|Then some of His disciples said to each other, "What is He talking about when He says, 'In a little while you will not see me anymore, and then, after a little while, you will see me again,' and 'because I go to the Father?'"
|
|-
|18
|They said therefore, What is this that he saith, A little while? we cannot tell what he saith.
|They kept saying, "What is this 'a little while' He keeps mentioning? We don't know what He is talking about."
|
|-
|19
|Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?
|Now Jesus knew that they wished to ask Him a question, so He said to them, "Are you consulting with each other concerning when I said, 'In a little while you will not see me anymore, and then, after a little while, you will see me again?'"
|
|-
|20
|Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.
|Truly, truly I tell you that you shall cry out in anguish and sorrow, but the world shall rejoice. You shall definitely grieve, but your grief shall turn into joy.
|
|-
|21
|A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.
|Whenever a woman is in labor, she feels grief, because the time for delivery is here, but as soon as her child is born, she no longer remembers the hard part, because of her joy that a person was born into the world.
|"Person" is ἄνθρωπος, which in this instance means "a person, a human being."
|-
|22
|And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.
|One the one hand, you have grief right now, but on the other hand, I shall see you again. Then your heart shall rejoice, and no one will take your joy away from you.
|The first sentence contains the "μεν....δε..." strongest contrast.
|-
|23
|And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.
|And when that happens, you shall not ask me for anything at all. Truly, truly, I tell you that the Father will give you anything you ask of Him in my name.
|The first clause is a double negative "you shall not ask me for nothing," which, in Greek, is used for extra emphasis on the negative. Promises like the one in the second sentence are the reason for the pattern found in many Protestant prayers, which often begin with "Father..." and end with "in Jesus name, amen."
|-
|24
|Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
|Up to now you did not ask for anything in my name; but from now on, ask and you shall receive, so that your joy might be filled to overflowing.
|
|-
|25
|These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
|I have told you these things using similes and metaphors, but the time is coming when I shall not speak to you in symbolic language, but shall tell you about the Father openly.
|The word in the first clause literally means "proverbs, symbolic language, figurative wording," but since the actual symbolic method Jesus tends to use are similes ("the kingdom of heaven is like...") and metaphors ("don't clean just the outside of the cup..."), and these are probably more readily understood by modern audiences, I have substituted those in the first clause. Ironically, John records less of the similes and metaphors Jesus used, such as Parables, than any of the other gospels.
|-
|26
|At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:
|On that day you shall ask in my name, note that I am not saying that I will ask the Father for you;
|
|-
|27
|For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
|Because the Father Himself loves you, because you have loved me, and you have believed that I came from the Father.
|Jesus is speaking about genuine affection here, what is in the heart. The Father has genuine, heart felt love for us, because of our deep affection for and faith in Jesus. Sinaiticus and Alexandrinus and a late corrector of Ephraemi Rescriptus read, "from God" in the last clause. A corrector for Sinaiticus, as well as Vaticanus, Ephraemi Rescriptus, and Bezae Cantabrigiensis read "from the Father." I have chosen "the Father" because the majority use that, as well as due to how the next verse reads.
|-
|28
|I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.
|I came from the Father, and have come into the world; I am leaving the world again, and going to the Father.
|
|-
|29
|His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.
|His disciples responded, "Wow, You are finally speaking clearly, and are not using even one metaphor.
|
|-
|30
|Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.
|Now we know for sure that you know everything, and do not need anyone to check your accuracy. Because of this we believe that you came from God."
|"you do not need anyone to question you" is an idiom that means, "to make sure you are right, to double check your information, to verify your teaching." It derives from the Rabbinical "question and answer" method of verifying the teaching, reasoning, information and ideas of students and other Rabbis. It is roughly akin to the modern practice of making a Doctoral candidate "defend their dissertation."
|-
|31
|Jesus answered them, Do ye now believe?
|Jesus responded, "Now you believe?
|
|-
|32
|Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.
|Look, the time is coming, in fact, it is here, when every one of you will be put to flight to save himself, and shall leave me alone. However, I am not alone, because the Father is with me.
|
|-
|33
|These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.
|I have told you these things so that you might have peace in me. You shall be persecuted by the world, but be encouraged, because I have conquered the world.
|
|}

==Chapter 17==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
|After Jesus spoke these words, He lifted up His eyes to heaven, and said, "Father, the time has come. Glorify your Son, so that your Son might glorify you.
|
|-
|2
|As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
|You have given Him authority over all flesh, so that He could give eternal life to everyone you have given to him.
|
|-
|3
|And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
|And this is eternal life: knowing you, the one true God, and Jesus Christ, who you have sent.
|
|-
|4
|I have glorified thee on the earth: I have finished the work which thou gavest me to do.
|I glorified you on the earth when I completed the work you have given me to do.
|
|-
|5
|And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
|And now, Father, glorify me, together with yourself, with the glory I had with you before the world existed.
|
|-
|6
|I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
|I revealed your name to the men you gave to me from out of the world. They were yours, and you gave them to me; and they have clung tightly to your word.
|
|-
|7
|Now they have known that all things whatsoever thou hast given me are of thee.
|They now have known that everything, no matter what it is, that you have given to me is from you.
|
|-
|8
|For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
|Because I have given them the very words that you spoke to me, they received them, and genuinely understood that I came from you, and so, they believed that you sent me.
|Verse 6 is logos, the totality of everything Jesus spoke, while this verse is rhema, which indicates that Jesus gave them the very words that God was saying, words that fit whatever the current situation was at that time, right at the very moment that God was saying them.
|-
|9
|I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
|I ask for them. I am not asking for the world, but for those which you gave to me, because they are yours.
|
|-
|10
|And all mine are thine, and thine are mine; and I am glorified in them.
|All mine are yours, and yours are mine, and I have been glorified in them.
|
|-
|11
|And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
|I am no longer in the world, while they are still in the world, and I am coming to you. Holy Father, carefully guard them in your name, the name which you have given to me, so that they might be one, just like we are.
|
|-
|12
|While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
|While I was with them in the world, in your name I carefully guarded and watched over the ones you gave to me; none of them perished, except the son of destruction, so that the scripture might be fulfilled.
|
|-
|13
|And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.
|And now I am coming to you, and I say these things in the world so that they might have my overflowing joy in themselves.
|
|-
|14
|I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
|
|
|-
|15
|I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
|
|
|-
|16
|They are not of the world, even as I am not of the world.
|
|
|-
|17
|Sanctify them through thy truth: thy word is truth.
|Sanctify with your Truth: your word is the Truth.
|Does John redefine the meaning of "logos" here? Also, capitalize "T" in truth?
|-
|18
|As thou hast sent me into the world, even so have I also sent them into the world.
|
|
|-
|19
|And for their sakes I sanctify myself, that they also might be sanctified through the truth.
|
|
|-
|20
|Neither pray I for these alone, but for them also which shall believe on me through their word;
|
|
|-
|21
|That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
|
|
|-
|22
|And the glory which thou gavest me I have given them; that they may be one, even as we are one:
|
|
|-
|23
|I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
|
|
|-
|24
|Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
|
|
|-
|25
|O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.
|
|
|-
|26
|And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.
|
|
|}

==Chapter 18==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.
|
|
|-
|2
|And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.
|
|
|-
|3
|Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
|
|
|-
|4
|Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
|
|
|-
|5
|They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.
|
|
|-
|6
|As soon then as he had said unto them, I am he, they went backward, and fell to the ground.
|
|
|-
|7
|Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.
|
|
|-
|8
|Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:
|
|
|-
|9
|That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
|
|
|-
|10
|Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.
|
|
|-
|11
|Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?
|
|
|-
|12
|Then the band and the captain and officers of the Jews took Jesus, and bound him,
|
|
|-
|13
|And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.
|
|
|-
|14
|Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.
|
|
|-
|15
|And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.
|
|
|-
|16
|But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.
|
|
|-
|17
|Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.
|
|
|-
|18
|And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.
|
|
|-
|19
|The high priest then asked Jesus of his disciples, and of his doctrine.
|
|
|-
|20
|Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.
|
|
|-
|21
|Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
|
|
|-
|22
|And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?
|
|
|-
|23
|Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
|
|
|-
|24
|Now Annas had sent him bound unto Caiaphas the high priest.
|
|
|-
|25
|And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.
|
|
|-
|26
|One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?
|
|
|-
|27
|Peter then denied again: and immediately the cock crew.
|
|
|-
|28
|Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
|
|
|-
|29
|Pilate then went out unto them, and said, What accusation bring ye against this man?
|
|
|-
|30
|They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.
|
|
|-
|31
|Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:
|
|
|-
|32
|That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
|
|
|-
|33
|Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
|
|
|-
|34
|Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
|
|
|-
|35
|Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?
|
|
|-
|36
|Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
|
|
|-
|37
|Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
|
|
|-
|38
|Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.
|
|
|-
|39
|But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?
|
|
|-
|40
|Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
|
|
|}

==Chapter 19==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then Pilate therefore took Jesus, and scourged him.
|
|
|-
|2
|And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,
|
|
|-
|3
|And said, Hail, King of the Jews! and they smote him with their hands.
|
|
|-
|4
|Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
|
|
|-
|5
|Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!
|
|
|-
|6
|When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.
|
|
|-
|7
|The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
|
|
|-
|8
|When Pilate therefore heard that saying, he was the more afraid;
|
|
|-
|9
|And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
|
|
|-
|10
|Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?
|
|
|-
|11
|Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
|
|
|-
|12
|And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.
|
|
|-
|13
|When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
|
|
|-
|14
|And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
|
|
|-
|15
|But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priest answered, We have no king but Caesar.
|
|
|-
|16
|Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.
|
|
|-
|17
|And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:
|
|
|-
|18
|Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
|
|
|-
|19
|And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
|
|
|-
|20
|This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.
|
|
|-
|21
|Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.
|
|
|-
|22
|Pilate answered, What I have written I have written.
|
|
|-
|23
|Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
|
|
|-
|24
|They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
|
|
|-
|25
|Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
|
|
|-
|26
|When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
|
|
|-
|27
|Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.
|
|
|-
|28
|After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
|
|
|-
|29
|Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.
|
|
|-
|30
|When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
|
|
|-
|31
|The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.
|
|
|-
|32
|Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
|
|
|-
|33
|But when they came to Jesus, and saw that he was dead already, they brake not his legs:
|
|
|-
|34
|But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
|
|
|-
|35
|And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
|
|
|-
|36
|For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
|
|
|-
|37
|And again another scripture saith, They shall look on him whom they pierced.
|
|
|-
|38
|And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.
|
|
|-
|39
|And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
|
|
|-
|40
|Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
|
|
|-
|41
|Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
|
|
|-
|42
|There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.
|
|
|}

==Chapter 20==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
|
|
|-
|2
|Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.
|
|
|-
|3
|Peter therefore went forth, and that other disciple, and came to the sepulchre.
|
|
|-
|4
|So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.
|
|
|-
|5
|And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.
|
|
|-
|6
|Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,
|
|
|-
|7
|And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.
|
|
|-
|8
|Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.
|
|
|-
|9
|For as yet they knew not the scripture, that he must rise again from the dead.
|
|
|-
|10
|Then the disciples went away again unto their own home.
|
|
|-
|11
|But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,
|
|
|-
|12
|And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
|
|
|-
|13
|And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.
|
|
|-
|14
|And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.
|
|
|-
|15
|Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.
|
|
|-
|16
|Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.
|
|
|-
|17
|Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
|
|
|-
|18
|Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.
|
|
|-
|19
|Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.
|
|
|-
|20
|And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.
|
|
|-
|21
|Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.
|
|
|-
|22
|And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:
|
|
|-
|23
|Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
|
|
|-
|24
|But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
|
|
|-
|25
|The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
|
|
|-
|26
|And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.
|
|
|-
|27
|Then saith he to Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.
|
|
|-
|28
|And Thomas answered and said unto him, My Lord and my God.
|
|
|-
|29
|Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.
|
|
|-
|30
|And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
|
|
|-
|31
|But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
|
|
|}

==Chapter 21==
Doubts have been raised as to the validity of John 21, since it is written in a different style than the rest of John and verse 24 refers to the author of the rest of John in the third person. However, no ancient manuscript of John that actually ends at 20:31, so, if John 21 is an addition, the addition occurred immediately after the original text was finished.<ref>
Felix Just, 'Combining Key Methodologies in Johannine Studies', in Tom Thatcher (ed), ''What We Have Heard from the Beginning: The Past, Present, and Future of Johannine Studies'', (Baylor University|Baylor University Press, 2007), p. 356.</ref>
{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|-
|1
|After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.
|After these things Jesus again revealed himself to the disciples at the sea of Tiberias. He revealed himself in this way.
|
|-
|2
|There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.
|
|
|-
|3
|Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.
|
|
|-
|4
|But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.
|
|
|-
|5
|Then Jesus saith unto them, Children, have ye any meat? They answered him, No.
|
|
|-
|6
|And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.
|
|interesting conservative connotations: Jesus tells the Apostles to cast their net on the right side of the boat, and only on the right side do they help themselves and others.
|-
|7
|Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea.
|
|
|-
|8
|And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.
|
|
|-
|9
|As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.
|
|
|-
|10
|Jesus saith unto them, Bring of the fish which ye have now caught.
|
|
|-
|11
|Simon Peter went up, and drew the net to land full of great fishes, and hundred and fifty and three: and for all there were so many, yet was not the net broken.
|
|
|-
|12
|Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.
|
|
|-
|13
|Jesus then cometh, and taketh bread, and giveth them, and fish likewise.
|
|
|-
|14
|This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.
|
|
|-
|15
|So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.
|
|
|-
|16
|He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
|
|
|-
|17
|He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
|
|
|-
|18
|Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
|
|
|-
|19
|This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.
|
|
|-
|20
|Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?
|
|
|-
|21
|Peter seeing him saith to Jesus, Lord, and what shall this man do?
|
|
|-
|22
|Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.
|
|
|-
|23
|Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?
|
|
|-
|24
|This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.
|
|
|-
|25
|And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.
|
|
|}

== References ==
{{reflist}}

*[[John 1-7 (Translated)]]
*[[John 8-14 (Translated)]]
*[[Gospel of John (Translated)]]

[[Category:Conservative Bible]]

Conservapedia:Is the Bible Inerrant?

2008-08-17T00:37:21Z

Dale77: /* Examples of alleged contradictions */

Biblical fundamentalists, [[Biblical inerrancy|inerrantists]], ultra-orthodox Jews, Catholics, and [[Conservative Christianity|conservative]] [[Christians]] in general claim that the [[Bible]] is the infallible Word of [[God]], and therefore contains no contradictions. Critics generally reply that the Bible is full of contradictions, cannot consequently be the infallible Word of [[Yahweh|God]], and for this reason nowhere claims to be. (Given that both facts are simply general knowledge, neither needs specific referencing.) The following article is designed to test both assertions directly against what the Bible itself says.

== Types of alleged contradictions ==

Claims of contradictions in the Bible may fall into one of a number of common types.

===Mismatched lists===

Different authors might each list people, words, or events that do not correspond exactly. However, in most cases, none of the authors claim that their lists are exhaustive, so items missing from one list that are on another list is not in itself a contradiction.

===Omitted details===

One author might mention details of an event that another author omits, with the sceptic claiming that if it really happened, both authors would have mentioned it. This "argument from silence" is logically invalid, and usually ignores possible reasons for a given author not mentioning those details, particularly as each author generally had a particular purpose or audience in mind when writing.

===Differing languages or reference points===

One author might mention details using one language, clock, calendar, etc., while another might mention the same details using a different language, clock, calendar, etc.

===Genuine contradictions===

One author might give details that flatly contradict another. Only careful examination of the texts (independently of personal preconceptions or conjecture) can decide whether or not this is the case.

== Contradictions need to be proved ==

Apologists might often disagree as to how an apparent contradiction is to be best explained, due to nobody knowing for sure what the correct explanation is - whether merely circumstantial or a case of genuine contradiction. However, for a sceptic to ''prove'' the charge of contradiction, the onus is on him to eliminate all possible realistic explanations. The onus is not on the apologist to know which possible explanation is correct. By the same token, however, neither is it legitimate for the apologist to insist that any given explanation ''must'' be correct merely because it fits his or her preconceptions or has been argued by highly selective commentators with similar views. Indeed, the persistent citing of such commentators is liable to lead to an unresolvable 'battle of the commentators' that is likely to leave the general reader (who is in no position to judge the merits of the various commentators) just as nonplussed as before. True, the fact that there is a possible explanation means that the charge of contradiction may fail, depending on the inherent likelihood of the explanation. On the other hand, an unreasonably large number of not-very-likely or highly conjectural explanations may cast doubt on the apologist's case.

== Examples of alleged contradictions ==

The following is a list of the most frequently adduced contradictions, arranged (for clarity and concision) in brief question-and-answer form. Translations are from the KJV. ''The more usually advanced objections are appended in italics, and may be added to, as this article is not locked - though long semantic 'wriggles' may not redound to the entire credit of the poster's argument.''

*How long did it take God to create the world?
::Genesis 1: Six days (Hebrew ''yom'')
::Genesis 2: One day (Hebrew ''yom'')
:::''Objection: The context indicates that the word ''yom'' in chapter 2 is used in the sense of "when", as many translations have it.''
::::Counter-objection: Linguistic studies do not support the use of "when" to translate ''yom''.
:::''Objection: The phrase "be yom", "in the day" in chapter 2 is used in the sense of "when", as many translations have it.''

*Was man created before or after the animals?
::Genesis 1:24-6: After the animals
::Genesis 2:7,19: Before the animals
:::''Objection 1: Unlike chapter 1, with its numbered days, chapter 2 is not intended as a chronological account.''
::::Counter-objection: Since verse 7 comes well before verse 19, it is clear that man came before the animals. Additionally, Gen 2:18 states specifically that the animals were created because God felt it was not right for man to be alone.
:::''Objection 2: At least one modern translation (NIV) replaces the word 'formed' with 'had formed', (showing that the animals had already been created).
::::Counter-objection: That is a clear mistranslation of the Hebrew verb, whose tense and mood is imperfect ('formed', 'was forming'), not pluperfect ('had formed').[http://www.blueletterbible.org/cgi-bin/c.pl?book=Gen&chapter=2&verse=19&version=KJV#19]
:::::''Counter-counter objection: Some sources suggest - on the basis of seeing chapter 2 as ''not'' a contradiction of chapter 2, but as part of its context - that it is appropriate to treat the word as a pluperfect. <ref>See [http://www.tektonics.org/jedp/creationtwo.html|Creation Account, Times Two], by J. P. Holding</ref>''
::::::Counter-counter-counter-objection: Which is, of course, an entirely circular argument, and in violation of Semitic linguistics!

*How long is a day as far as God is concerned, then?
::Genesis 1: An evening and morning
::II Peter 3:8: A thousand years
:::''Objection: Increasing time periods have no practical effect on God, who is outside time. This does not preclude Him expressing time exactly to his creatures.''

*Is there only one God?
::Deuteronomy 6:4: Yes
::Deuteronomy 6:14: "Do not follow [[other gods]]" (Follow the one True God)

* Does God know the hearts of men?
::Psalm 139:2,3 Acts 1:24: Yes
::Genesis 22:12, Deuteronomy 8:2, 13:3: Evidently not

*How many of each kind of living creature did God tell Noah to take into the Ark?
::Genesis 6:19: One pair
::Genesis 7:2: Seven pairs of birds and ‘clean’ creatures, and one pair of the rest
:::''Objection: It is common for the Bible writers to give an overview initially, and more detail later.''
::::Counter-objection: Given that there are far more clean than unclean animals, it would seem that the predominant seven pairs would be given in an overview (absent, of course, the usage of any phrase meaning "at least two").

* Is God warlike?
::Exodus 15:3: Yes
::I Corinthians 14:33: No

* Is God's anger fierce and long-lasting?
::Jeremiah 17:4: Yes
::Psalm 30:5: No

*On which mountain did Moses receive the Ten Commandments?
::Exodus 3: Horeb
::Exodus 19: Sinai
:::''Objection: They are both the same mountain.''
::::Counter-objection: The Biblical text indicates that Horeb was the proper name of the mountain, and that the mountain was located in the Sinai desert.

*Are we punished for our parents' sins?
::Exodus 20:5: Yes
::Ezekiel 18:20: No

*Is it right to kill?
::Exodus 20:13: No
::I Samuel 15:2,3,7,8: Emphatically yes
:::''Objection: Traditionally, 'Thou shalt not kill' was simply taken to mean 'Thou shalt not kill ''Jews''.
::::Comment: The word should actually be 'murder', not kill.

* Does God require burnt offerings and sacrifices?
::Exodus 29:36, 29:18, Leviticus 1:9: Yes
::Isaiah 1,11-14: No

*Did David have thirty companions, or thirty-seven?
::II Samuel 23:24: Thirty [all named and listed]
::II Samuel 23:39: Thirty-seven in all

*How many stables did Solomon have for his horses?
::I Kings 4:26: Forty thousand
::II Chronicles 9:25: Four thousand
:::''Objection: This one is probably a copyist error.''<ref>[http://www.tektonics.org/af/copyisterrors.html Copyist Errors and Estimations], by J. P. Holding.</ref>
::::Non-objection: The Bible is thus not infallible.

*How many overseers did Solomon have?
::I Kings 9:23: 550
::II Chronicles 8:10: 250

*Did Michal have children?
::II Samuel 6:23: No
::II Samuel 21:8: Yes

*Who was the mother of Abijah?
::II Chronicles 11:20: Maachah the daughter of Absalom
::II Chronicles 13:2: Michaiah the daughter of Uriel

*At what age did Ahaziah come to the throne?
::II Kings 8:26: 22
::II Chronicles 22:2: 42

*Who succeeded King Josiah?
::II Chronicles 36:1: Jehoahaz
::Jeremiah 22:11: Shallum

*At what age did Jehoiachin come to the throne?
::II Kings 24:8: Eighteen
::II Chronicles 36:9: Eight

*Can God be seen?
::Genesis 32:30: Yes
::Exodus 33:11: Yes
::John 1:18: No, not at any time

*Is God is to be found by those who seek him?
::Proverbs 8:17: Yes
::Proverbs 1:28: No

*Should children be corrected with "the rod?"
::Proverbs 13:24, 23:13-14, 29:15: Yes
::Colossians 3:21: No
:::''Objection: Colossians mentions nothing about physical punishment.''

*Is God mercfiul, or merciless?
::Jeremiah 13:14: Merciless
::I Samuel 15:13: Merciless
:: James 5:11: Very pitiful, and of tender mercy

*Does God tempt men, or not?
:Genesis 22:1: Yes
:James 1:13: No

*Can the Sun and Moon ever appear together in the sky at the same time
::Joshua 10:12: Yes.
::Psalm 136:8-9 No.
::Genesis 1:16: No.
:::''Objection: There is no contradiction: the last two references are to 'ruling', not 'appearing'.''
::::Non-objection: The parallelism in the language means that the Moon plays the same role with respect to "night" as the Sun plays with respect to "day.''

*Should one answer a fool?
::Proverbs 26:4: No.
::Proverbs 26:5: Yes.
:::''Objection: Taken together, the two verses mean, 'It is unwise to argue with a fool at his own level and recognize his own foolish suppositions, but it is good sometimes to refute him soundly, lest his foolishness seem to be confirmed by your silence.'<ref>[http://www.tektonics.org/lp/proverbsfool.html I Pity the Fool I Answer], by J. P. Holding.</ref>
::::But the text [http://www.blueletterbible.org/cgi-bin/c.pl?book=Pro&chapter=26&verse=4&version=KJV#4] does not actually say this.

*Is there an afterlife?
::Luke 16:22-23: Yes.
::Ecclesiastes 9:5: No.
:::''Objection: Ecclesiastes is merely recounting Solomon's opinion; the closing words in 12:9-14 show that the purpose of the chapter is to portray Solomon as a wise leader, and that not everything in it is should necessarily be taken as true.''
::::Non-objection: thus we see the value of allegory over inerrant literal truth.

*Which of the two genealogies of Jesus is right – Matthew’s or Luke’s (both of them traced through the man who was supposedly not Jesus’ father in the first place)?
::Impossible to say: they are totally incompatible
:::''Objection 1: One of them is traced through Mary, his mother.<ref>[http://www.creationontheweb.com/content/view/2875/ The Virginal Conception of Christ], by Jonathan Sarfati.</ref>
::::Counter-objection: Both of them are specifically traced through Joseph, as the texts themselves make clear.''
:::::''Counter-counter-objection: Restating the claim is not a counter-objection.''
::::::Counter-counter-counter-objection: The cited article states that the genealogy in Luke goes through Mary however it includes Joseph.
:::''Objection 2: One is traced through Joseph's father, the other through his step-father.
::::Counter-objection: The text doesn't say so.

*Who was Joseph's father, then?
::Matthew 1:16: Jacob
::Luke 3:23: Heli
:::''Objection: This is merely the previous objection restated.''

*Who visited Jesus in his crib?
::Matthew: Astrologers
::Mark: Not mentioned (no birth story)
::Luke: Shepherds
::John: Not mentioned (no birth story)
:::''Objection: Matthew does not say that the magi visited Jesus in the crib. The "contradiction" is imaginary.''
::::Counter-objection: The texts states 'where the young child was'.

*Did Jesus tell his disciples to go out with or without a stick?
::Matthew 10:10: Without a stick
::Mark 6:8: With a stick
::Luke 9:3: Without a stick
::John: Not mentioned
:::''Objection: In Matthew and Luke, Jesus is telling his disciples not to go and get a staff. In Mark, Jesus is saying that they can take with them the staff that they already have. ''<ref>[http://www.christian-thinktank.com/nostaff.html Good question... Well, did Jesus tell them to take a staff or not? Another contradiction?!], by Glenn Miller.</ref>
::::Counter-objection: The text does not say so.

*Where was the Sermon on the Mount delivered?
::Matthew: On a hill
::Mark: Not mentioned
::Luke: At the bottom of a hill
::John: Not mentioned
:::''Objection: Luke is usually translated as "on a level place", not "on a plain". He could therefore be referring to a level place on a hill.''
::::Counter-objection: The text [http://www.blueletterbible.org/kjv/Luk/Luk006.html#12] says 'He went out into a mountain [v.12]... ''came down'' [v.17]... and stood in the plain' [my italics].

*Where in each gospel does Jesus make the all-important claim 'I am the way, the truth and the life: no man cometh unto the Father, but by me'?
::Matthew: Not mentioned
::Mark: Not mentioned
::Luke: Not mentioned
::John: 14:6
:::''Objection: How is this a contradiction if only one writer mentions it?''
::::Counter-objection: Evidently either Matthew, Mark and Luke had never heard of it, or else they didn't think it worth mentioning, so it can't have been 'all-important'.

*Was Jesus a bringer of peace?
::John 14:27: Yes
::Matthew 10:34: No

*At what time was Jesus crucified?
::Mark 15:25: At the third hour
::John 19:14-15: After the sixth hour

*Who was present at the Crucifixion?
::Matthew: Mary of Magdala, Mary the mother of James and Joseph, the mother of the sons of Zebedee and other women
::Mark: Mary of Magdala, Mary the mother of James and Joseph, Salome and other women
::Luke: His friends, and the women who had accompanied him from Galilee
::John: His mother, her sister, Mary wife of Clopas and Mary of Magdala
:::''Objection: Mentioning only some of the people present does not preclude others being present.''

*What were Jesus’ last words on the cross?
::Matthew: ‘My God, my God, why hast Thou forsaken me?’ ''Eli, Eli, lama sabachthani?''
::Mark: ‘My God, my God, why hast Thou forsaken me?’ ''Eloi, Eloi, lama sabachthani?''
::Luke: ‘Father, into Thy hands I commend my spirit.’
::John: ‘It is finished.’
:::''Objection: In most cases, the writers do ''not'' indicate that the words they quote were the ''last'' words.''
::::Counter-objection: But they are the last words that they report. Additionally, both Matthew and Mark use Aramaic, which appears more likely to have been used, and which contains a pun on the names of God and Elias.

*How did Judas die?
::Acts 1:18: He fell down and burst asunder
::Matt. 27:5: He hanged himself
:::''Objection: Neither account excludes the other. He hanged himself, and his body fell down and burst asunder.''
::::Counter-objection: Neither account suggests that ''both'' happened.

*Who was the first to reach the tomb on the Sunday morning?
::Matthew: Mary of Magdala and ‘the other Mary’
::Mark: Mary of Magdala, Mary the mother of James, and Salome
::Luke: Mary of Magdala, Joanna, and Mary the mother of James
::John: Mary of Magdala
:::''Objection: None of the authors claim to be listing everybody. None say that the others were ''not'' there.''

*Whom did they find in the tomb?
::Matthew: An angel
::Mark: A youth
::Luke: Two men in dazzling garments
::John: Two angels
:::''Objection: Mentioning one does not preclude there being two. Otherwise, they could all be different descriptions of the same beings.''

*What message did he/they deliver?
::Matthew: That Jesus was going on to Galilee, where they would see him
::Mark: That Jesus was going on to Galilee, where they would see him
::Luke: To remember what he had said
::John: That he was now ascending to the Father

*When did Jesus say he would return?
::Matthew:(a) After three days
:::(b) At some unspecifiable future time
::Mark: (a) After three days
:::(b) At some unspecifiable future time
::Luke:(a) After three days
:::(b) At some unspecifiable future time
::John: Unspecified

*Did those with Saul Paul at his conversion hear a voice?
::Acts 9:7: Yes
::Acts 22:9: No

*Who ever ascended into heaven?
::II Kings 2:11: Elijah
::John 3:13: Only the Son of Man

*Does God approve of observing the Sabbath, or not?
::Exodus 20:10: Yes
::Isaiah 1:13: No
:::''Objection: "The reason why the Sabbath keeping and other observances of the Israelites were not acceptable to God, is set forth by Isaiah, in a subsequent verse, thus: 'Your hands are full of blood.'"<ref>John W. Haley, ''Alleged Discrepancies of the Bible'', 1874.</ref>
::::Counter-objection: The answer seems to be 'Only by those with no blood on their hands', then. Hmm!

*Is God ominpresent and omniscient?
::Psalm 139:7-10, Proverbs 15:3, Job 34:22,21: Yes
::Genesis 18:20-21: No

*Does God change?
::Malachi 3:6: No
::James 1:17: Yes

*Are the followers of Christ obliged to keep the whole of the Jewish Law (i.e. all 613 positive and negative provisions of it)?
::Matthew 5:17-18 (Jesus): Yes
::Romans 6:15 (Paul): No

*Is salvation dependent on faith, or or on deeds?
::Romans 3:28: By faith without deeds
::James 2:24: By deeds, and not just by faith

*Should good deeds be done publicly?
::Matthew 5:16: Yes
::Matt 6:3-4: No

*Is it permissible to call people names?
::Matthew 5:22: No
::Matthew 23:17: Yes

*Should we swear oaths?
::Numbers 30:2: Yes
::Matthew 5:34-37: No

*Is the earth everlasting?
::Ecclesiastes 1:4: Yes
::II Peter 3:10 : No

*When was Jesus supposed to return and the world end?
::Matthew 16:28: In the lifetime of Jesus' audience
::Luke 21:32-33: Before the generation of Jesus' audience passed away
::I Corinthians 15:51: Before all Paul's correspondents died
::Revelation 1:3, 22:7, 20: Soon after the Revelation was dictated/written.

== Notes ==

<references />

==Sources==

* Cruden, A., ''Complete Concordance to the Old and New Testaments'' (Lutterworth, 1930)
* Cupitt, D., ''The Sea of Faith'' (BBC, 1984)
* Dawkins, Prof. R., ''The God Delusion'' (Bantam, 2006)
* Finkelstein, I. & Silberman, N.I., ''The Bible Unearthed'' (Touchstone, 2002)
* ''The Holy Bible'' (King James Version)
* McKinnon, Prof. D.M, Williams, H., Vidler, Dean A.R. & Bezzant, Dean J.S., ''Objections to Christian Belief'' (Constable, 1963)
* ''The New English Bible'' (Oxford & Cambridge University Presses, 1970)
* ''The New Jerusalem Bible'' (Darton, Longman & Todd, 1990)
* Peake, A.S., ''Commentary on the Bible'' (Nelson, 1962)
* Robinson, Bishop J.A.T., ''Honest to God'' (SCM, 1963)
* Schonfield, Dr. H.J., ''The Passover Plot'' (Hutchinson, 1965)
* Schonfield, Dr. H.J., ''Those Incredible Christians'' (Geis/Bantam, 1968)
* Spong, Bishop J.S., ''Rescuing the Bible from Fundamentalism'' (HarperSanFrancisco, 1991)
* Young, R., ''Analytical Concordance to the Holy Bible'' (Lutterworth, 1939)

Earth age opinions of prominent Christians - pre-1800

2008-06-02T01:00:44Z

Dale77: /* Augustine, City of God, Vol 12, 10 */

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age. The differences in the ages below show two approximate dates for the creation of the world, either about 5500BC or about 4000BC. These two dates arise from the fact that the [[Septuagint|Greek translation of the old testament]] favored by the early church differs from the Hebrew [[Masoretic text]] in the genealogies of Genesis 5 and 11. <ref>http://www.setterfield.org/000docs/scriptchron.htm#toadam</ref>

== List of dates ==

{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| less than 6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| [[Origen]]
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the birth of Christ is 5228 years
|-
| [[Augustine]]
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| [[John Calvin]]
| 1509-1564
| less than 6000
|-
| [[James Ussher]]
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

== Quotes ==
=== Irenaeus, Against Heresies Vol 5, 28:3 ===
<blockquote>
For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.<ref>http://www.ccel.org/ccel/schaff/anf01.ix.vii.xxix.html</ref>
</blockquote>

=== Theophilus, To Autolycus Vol 3, 28===
<blockquote>
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days. <ref>http://www.ccel.org/ccel/schaff/anf02.iv.ii.iii.xxviii.html</ref>
</blockquote>
=== Clement of Alexandria, Miscellanies Vol 1, 21 ===
<blockquote>
...from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days.<ref>http://www.ccel.org/ccel/schaff/anf02.vi.iv.i.xxi.html</ref>
</blockquote>
=== Hippolytus of Rome, On Daniel, 2:4 ===
<blockquote>
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”<ref>http://www.ccel.org/ccel/schaff/anf05.iii.iv.i.x.ii.html</ref>
</blockquote>
=== Julius Africanus, Chronography ===
<blockquote>
For why should I speak of the three myriad years of the Phœnicians, or of the follies of the Chaldeans, their forty-eight myriads? For the Jews, deriving their origin from them as descendants of Abraham, having been taught a modest mind, and one such as becomes men, together with the truth by the spirit of Moses, have handed down to us, by their extant Hebrew histories, the number of 5500 years as the period up to the advent of the Word of salvation, that was announced to the world in the time of the sway of the Cæsars.
<ref>http://www.ccel.org/ccel/schaff/anf06.v.v.i.html</ref></blockquote>
=== Origen, Against Celsus Vol 1, 19 ===
<blockquote>
After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.<ref>http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xx.html</ref>
</blockquote>
=== Lactantius, Divine Institutes Vol 7, 14 ===
<blockquote>
Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.

Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says “In Thy sight, O Lord, a thousand years are as one day.” And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.<ref>http://www.ccel.org/ccel/schaff/anf07.iii.ii.vii.xiv.html</ref>
</blockquote>
=== Eusebius of Caesarea, Chronicle, The Hebrews ===
<blockquote>
After Augustus, Tiberius became emperor. In his 15th year, the fourth year of the 201st Olympiad [28 A.D.], our Saviour and Lord, Jesus Christ the Son of God, appeared amongst men.

So from Antiochus Epiphanes until the 15th year of Tiberius, is 201 years. And from Alexander of Macedonia until the same year of Tiberius, is 352 years. And from the second year of Dareius [until the same year of Tiberius], is 548 years. [p131] And from the 15th year of Tiberius until the final siege of Jerusalem in the second year of Vespasianus, is 42 years.

From Adam until the second year of Dareius, is 4680 years. And from the second year of Dareius until the 15th year of Tiberius, is 548 years. So the total, from Adam until the 15th year of Tiberius, is 5228 years.

From the 15th year of Tiberius until the 20th anniversary of Constantinus Victor Augustus, is 300 years. So the overall total, according to the Hebrews in the Septuagint version, is (?) 5518 years. According to the Jews' Hebrew text, it is 1237 years less; and according to the Samaritans' Hebrew text, it is 935 years less. <ref>http://www.attalus.org/translate/eusebius5.html#97</ref>
</blockquote>
=== Augustine, City of God, Vol 12, 10 ===
<blockquote>
Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, “Individually they are mortal, but collectively, and as a race, they are immortal.” And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, and this or that island? they reply, that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that thus there was at intervals a new beginning made, and though those things which had been interrupted and checked by the severe devastations were only renewed, yet they seemed to be originated then; but that man could not exist at all save as produced by man. But they say what they think, not what they know.

They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.<ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html</ref>
</blockquote>

=== Venerable Bede, De Temporum Ratione, "On the Reckoning of Time" ===

Dates the creation at 3952 years before Christ

=== Georgius Syncellus, Chronography ===
<blockquote>
...on this same holy day of the life-giving resurrection, the 5534th year from the creation of the universe commenced.
</blockquote>

=== John Calvin, Institutes of the Christian Religion, Vol 1, 14 ===
<blockquote>
Hence God was pleased that a history of the creation should exist—a history on which the faith of the Church might lean without seeking any other God than Him whom Moses sets forth as the Creator and Architect of the world. First, in that history, the period of time is marked so as to enable the faithful to ascend by an unbroken succession of years to the first origin of their race and of all things. This knowledge is of the highest use not only as an antidote to the monstrous fables which anciently prevailed both in Egypt and the other regions of the world, but also as a means of giving a clearer manifestation of the eternity of God as contrasted with the birth of creation, and thereby inspiring us with higher admiration. We must not be moved by the profane jeer, that it is strange how it did not sooner occur to the Deity to create the heavens and the earth, instead of idly allowing an infinite period to pass away, during which thousands of generations might have existed, while the present world is drawing to a close before it has completed its six thousandth year.<ref>http://www.ccel.org/ccel/calvin/institutes.iii.xv.html</ref>
</blockquote>

=== James Ussher, Annals of the World ===
<blockquote>
The difficulties of the Chronologers, perplexed by that love of contention, so termed by Basil, being at last overpassed, I incline to this opinion, that from the evening ushering in the first day of the World, to that midnight which began the first day of the Christian era, there was 4003 years, seventy days, and six temporarie hours; and that the true Nativity of our Saviour was full four years before the beginning of the vulgar Christian era, as is demonstrable by the time of Herods death. For according to our account, the building of Solomons Temple was finished in the 3000 year of the World, and in the 4000 year of the World, the days being fulfilled, in which the Blessed Virgin, Mother of God, was to bring forth Christ himself.
</blockquote>

=== John Lightfoot, From the Talmud and Hebraica, Matthew, 2 ===
<blockquote>
We thus lay down a scheme of the times when Christ was born: He was born in the year of the world 3928.<ref>http://www.ccel.org/ccel/lightfoot/talmud.i.iii.html</ref>
</blockquote>

==References==
<references/>

Earth age opinions of prominent Christians - pre-1800

2008-06-02T00:59:29Z

Dale77: /* Quotes */

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age. The differences in the ages below show two approximate dates for the creation of the world, either about 5500BC or about 4000BC. These two dates arise from the fact that the [[Septuagint|Greek translation of the old testament]] favored by the early church differs from the Hebrew [[Masoretic text]] in the genealogies of Genesis 5 and 11. <ref>http://www.setterfield.org/000docs/scriptchron.htm#toadam</ref>

== List of dates ==

{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| less than 6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| [[Origen]]
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the birth of Christ is 5228 years
|-
| [[Augustine]]
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| [[John Calvin]]
| 1509-1564
| less than 6000
|-
| [[James Ussher]]
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

== Quotes ==
=== Irenaeus, Against Heresies Vol 5, 28:3 ===
<blockquote>
For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.<ref>http://www.ccel.org/ccel/schaff/anf01.ix.vii.xxix.html</ref>
</blockquote>

=== Theophilus, To Autolycus Vol 3, 28===
<blockquote>
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days. <ref>http://www.ccel.org/ccel/schaff/anf02.iv.ii.iii.xxviii.html</ref>
</blockquote>
=== Clement of Alexandria, Miscellanies Vol 1, 21 ===
<blockquote>
...from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days.<ref>http://www.ccel.org/ccel/schaff/anf02.vi.iv.i.xxi.html</ref>
</blockquote>
=== Hippolytus of Rome, On Daniel, 2:4 ===
<blockquote>
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”<ref>http://www.ccel.org/ccel/schaff/anf05.iii.iv.i.x.ii.html</ref>
</blockquote>
=== Julius Africanus, Chronography ===
<blockquote>
For why should I speak of the three myriad years of the Phœnicians, or of the follies of the Chaldeans, their forty-eight myriads? For the Jews, deriving their origin from them as descendants of Abraham, having been taught a modest mind, and one such as becomes men, together with the truth by the spirit of Moses, have handed down to us, by their extant Hebrew histories, the number of 5500 years as the period up to the advent of the Word of salvation, that was announced to the world in the time of the sway of the Cæsars.
<ref>http://www.ccel.org/ccel/schaff/anf06.v.v.i.html</ref></blockquote>
=== Origen, Against Celsus Vol 1, 19 ===
<blockquote>
After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.<ref>http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xx.html</ref>
</blockquote>
=== Lactantius, Divine Institutes Vol 7, 14 ===
<blockquote>
Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.

Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says “In Thy sight, O Lord, a thousand years are as one day.” And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.<ref>http://www.ccel.org/ccel/schaff/anf07.iii.ii.vii.xiv.html</ref>
</blockquote>
=== Eusebius of Caesarea, Chronicle, The Hebrews ===
<blockquote>
After Augustus, Tiberius became emperor. In his 15th year, the fourth year of the 201st Olympiad [28 A.D.], our Saviour and Lord, Jesus Christ the Son of God, appeared amongst men.

So from Antiochus Epiphanes until the 15th year of Tiberius, is 201 years. And from Alexander of Macedonia until the same year of Tiberius, is 352 years. And from the second year of Dareius [until the same year of Tiberius], is 548 years. [p131] And from the 15th year of Tiberius until the final siege of Jerusalem in the second year of Vespasianus, is 42 years.

From Adam until the second year of Dareius, is 4680 years. And from the second year of Dareius until the 15th year of Tiberius, is 548 years. So the total, from Adam until the 15th year of Tiberius, is 5228 years.

From the 15th year of Tiberius until the 20th anniversary of Constantinus Victor Augustus, is 300 years. So the overall total, according to the Hebrews in the Septuagint version, is (?) 5518 years. According to the Jews' Hebrew text, it is 1237 years less; and according to the Samaritans' Hebrew text, it is 935 years less. <ref>http://www.attalus.org/translate/eusebius5.html#97</ref>
</blockquote>
=== Augustine, City of God, Vol 12, 10 </ref>===
<blockquote>
Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, “Individually they are mortal, but collectively, and as a race, they are immortal.” And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, and this or that island? they reply, that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that thus there was at intervals a new beginning made, and though those things which had been interrupted and checked by the severe devastations were only renewed, yet they seemed to be originated then; but that man could not exist at all save as produced by man. But they say what they think, not what they know.

They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.<ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html
</blockquote>

=== Venerable Bede, De Temporum Ratione, "On the Reckoning of Time" ===

Dates the creation at 3952 years before Christ

=== Georgius Syncellus, Chronography ===
<blockquote>
...on this same holy day of the life-giving resurrection, the 5534th year from the creation of the universe commenced.
</blockquote>

=== John Calvin, Institutes of the Christian Religion, Vol 1, 14 ===
<blockquote>
Hence God was pleased that a history of the creation should exist—a history on which the faith of the Church might lean without seeking any other God than Him whom Moses sets forth as the Creator and Architect of the world. First, in that history, the period of time is marked so as to enable the faithful to ascend by an unbroken succession of years to the first origin of their race and of all things. This knowledge is of the highest use not only as an antidote to the monstrous fables which anciently prevailed both in Egypt and the other regions of the world, but also as a means of giving a clearer manifestation of the eternity of God as contrasted with the birth of creation, and thereby inspiring us with higher admiration. We must not be moved by the profane jeer, that it is strange how it did not sooner occur to the Deity to create the heavens and the earth, instead of idly allowing an infinite period to pass away, during which thousands of generations might have existed, while the present world is drawing to a close before it has completed its six thousandth year.<ref>http://www.ccel.org/ccel/calvin/institutes.iii.xv.html</ref>
</blockquote>

=== James Ussher, Annals of the World ===
<blockquote>
The difficulties of the Chronologers, perplexed by that love of contention, so termed by Basil, being at last overpassed, I incline to this opinion, that from the evening ushering in the first day of the World, to that midnight which began the first day of the Christian era, there was 4003 years, seventy days, and six temporarie hours; and that the true Nativity of our Saviour was full four years before the beginning of the vulgar Christian era, as is demonstrable by the time of Herods death. For according to our account, the building of Solomons Temple was finished in the 3000 year of the World, and in the 4000 year of the World, the days being fulfilled, in which the Blessed Virgin, Mother of God, was to bring forth Christ himself.
</blockquote>

=== John Lightfoot, From the Talmud and Hebraica, Matthew, 2 ===
<blockquote>
We thus lay down a scheme of the times when Christ was born: He was born in the year of the world 3928.<ref>http://www.ccel.org/ccel/lightfoot/talmud.i.iii.html</ref>
</blockquote>

==References==
<references/>

Earth age opinions of prominent Christians - pre-1800

2008-06-02T00:56:52Z

Dale77: /* Irenaeus, Against Heresies Vol 5, 28:3 */

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age. The differences in the ages below show two approximate dates for the creation of the world, either about 5500BC or about 4000BC. These two dates arise from the fact that the [[Septuagint|Greek translation of the old testament]] favored by the early church differs from the Hebrew [[Masoretic text]] in the genealogies of Genesis 5 and 11. <ref>http://www.setterfield.org/000docs/scriptchron.htm#toadam</ref>

== List of dates ==

{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| less than 6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| [[Origen]]
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the birth of Christ is 5228 years
|-
| [[Augustine]]
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| [[John Calvin]]
| 1509-1564
| less than 6000
|-
| [[James Ussher]]
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

== Quotes ==
=== Irenaeus, Against Heresies Vol 5, 28:3 ===
<blockquote>
For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.<ref>http://www.ccel.org/ccel/schaff/anf01.ix.vii.xxix.html</ref>
</blockquote>

=== Theophilus, To Autolycus Vol 3, 28 <ref>http://www.ccel.org/ccel/schaff/anf02.iv.ii.iii.xxviii.html</ref>===
<blockquote>
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days.
</blockquote>
=== Clement of Alexandria, Miscellanies Vol 1, 21 <ref>http://www.ccel.org/ccel/schaff/anf02.vi.iv.i.xxi.html</ref>===
<blockquote>
...from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days.
</blockquote>
=== Hippolytus of Rome, On Daniel, 2:4 <ref>http://www.ccel.org/ccel/schaff/anf05.iii.iv.i.x.ii.html</ref>===
<blockquote>
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”
</blockquote>
=== Julius Africanus, Chronography <ref>http://www.ccel.org/ccel/schaff/anf06.v.v.i.html</ref>===
<blockquote>
For why should I speak of the three myriad years of the Phœnicians, or of the follies of the Chaldeans, their forty-eight myriads? For the Jews, deriving their origin from them as descendants of Abraham, having been taught a modest mind, and one such as becomes men, together with the truth by the spirit of Moses, have handed down to us, by their extant Hebrew histories, the number of 5500 years as the period up to the advent of the Word of salvation, that was announced to the world in the time of the sway of the Cæsars.
</blockquote>
=== Origen, Against Celsus Vol 1, 19 <ref>http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xx.html</ref>===
<blockquote>
After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.
</blockquote>
=== Lactantius, Divine Institutes Vol 7, 14 <ref>http://www.ccel.org/ccel/schaff/anf07.iii.ii.vii.xiv.html</ref>===
<blockquote>
Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.

Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says “In Thy sight, O Lord, a thousand years are as one day.” And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.
</blockquote>
=== Eusebius of Caesarea, Chronicle, The Hebrews <ref>http://www.attalus.org/translate/eusebius5.html#97</ref>===
<blockquote>
After Augustus, Tiberius became emperor. In his 15th year, the fourth year of the 201st Olympiad [28 A.D.], our Saviour and Lord, Jesus Christ the Son of God, appeared amongst men.

So from Antiochus Epiphanes until the 15th year of Tiberius, is 201 years. And from Alexander of Macedonia until the same year of Tiberius, is 352 years. And from the second year of Dareius [until the same year of Tiberius], is 548 years. [p131] And from the 15th year of Tiberius until the final siege of Jerusalem in the second year of Vespasianus, is 42 years.

From Adam until the second year of Dareius, is 4680 years. And from the second year of Dareius until the 15th year of Tiberius, is 548 years. So the total, from Adam until the 15th year of Tiberius, is 5228 years.

From the 15th year of Tiberius until the 20th anniversary of Constantinus Victor Augustus, is 300 years. So the overall total, according to the Hebrews in the Septuagint version, is (?) 5518 years. According to the Jews' Hebrew text, it is 1237 years less; and according to the Samaritans' Hebrew text, it is 935 years less.
</blockquote>
=== Augustine, City of God, Vol 12, 10 <ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html</ref>===
<blockquote>
Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, “Individually they are mortal, but collectively, and as a race, they are immortal.” And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, and this or that island? they reply, that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that thus there was at intervals a new beginning made, and though those things which had been interrupted and checked by the severe devastations were only renewed, yet they seemed to be originated then; but that man could not exist at all save as produced by man. But they say what they think, not what they know.

They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.
</blockquote>

=== Venerable Bede, De Temporum Ratione, "On the Reckoning of Time" ===
Dates the creation at 3952 years before Christ

=== Georgius Syncellus, Chronography ===
<blockquote>
...on this same holy day of the life-giving resurrection, the 5534th year from the creation of the universe commenced.
</blockquote>

=== John Calvin, Institutes of the Christian Religion, Vol 1, 14 <ref>http://www.ccel.org/ccel/calvin/institutes.iii.xv.html</ref>===
<blockquote>
Hence God was pleased that a history of the creation should exist—a history on which the faith of the Church might lean without seeking any other God than Him whom Moses sets forth as the Creator and Architect of the world. First, in that history, the period of time is marked so as to enable the faithful to ascend by an unbroken succession of years to the first origin of their race and of all things. This knowledge is of the highest use not only as an antidote to the monstrous fables which anciently prevailed both in Egypt and the other regions of the world, but also as a means of giving a clearer manifestation of the eternity of God as contrasted with the birth of creation, and thereby inspiring us with higher admiration. We must not be moved by the profane jeer, that it is strange how it did not sooner occur to the Deity to create the heavens and the earth, instead of idly allowing an infinite period to pass away, during which thousands of generations might have existed, while the present world is drawing to a close before it has completed its six thousandth year.
</blockquote>

=== James Ussher, Annals of the World ===
<blockquote>
The difficulties of the Chronologers, perplexed by that love of contention, so termed by Basil, being at last overpassed, I incline to this opinion, that from the evening ushering in the first day of the World, to that midnight which began the first day of the Christian era, there was 4003 years, seventy days, and six temporarie hours; and that the true Nativity of our Saviour was full four years before the beginning of the vulgar Christian era, as is demonstrable by the time of Herods death. For according to our account, the building of Solomons Temple was finished in the 3000 year of the World, and in the 4000 year of the World, the days being fulfilled, in which the Blessed Virgin, Mother of God, was to bring forth Christ himself.
</blockquote>

=== John Lightfoot, From the Talmud and Hebraica, Matthew, 2 <ref>http://www.ccel.org/ccel/lightfoot/talmud.i.iii.html</ref>===
<blockquote>
We thus lay down a scheme of the times when Christ was born: He was born in the year of the world 3928.
</blockquote>

==References==
<references/>

Earth age opinions of prominent Christians - pre-1800

2008-06-02T00:56:27Z

Dale77: /* Irenaeus, Against Heresies Vol 5, 28:3 */

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age. The differences in the ages below show two approximate dates for the creation of the world, either about 5500BC or about 4000BC. These two dates arise from the fact that the [[Septuagint|Greek translation of the old testament]] favored by the early church differs from the Hebrew [[Masoretic text]] in the genealogies of Genesis 5 and 11. <ref>http://www.setterfield.org/000docs/scriptchron.htm#toadam</ref>

== List of dates ==

{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| less than 6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| [[Origen]]
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the birth of Christ is 5228 years
|-
| [[Augustine]]
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| [[John Calvin]]
| 1509-1564
| less than 6000
|-
| [[James Ussher]]
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

== Quotes ==
=== Irenaeus, Against Heresies Vol 5, 28:3 ===
<blockquote>
For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.
</blockquote><ref>http://www.ccel.org/ccel/schaff/anf01.ix.vii.xxix.html</ref>

=== Theophilus, To Autolycus Vol 3, 28 <ref>http://www.ccel.org/ccel/schaff/anf02.iv.ii.iii.xxviii.html</ref>===
<blockquote>
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days.
</blockquote>
=== Clement of Alexandria, Miscellanies Vol 1, 21 <ref>http://www.ccel.org/ccel/schaff/anf02.vi.iv.i.xxi.html</ref>===
<blockquote>
...from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days.
</blockquote>
=== Hippolytus of Rome, On Daniel, 2:4 <ref>http://www.ccel.org/ccel/schaff/anf05.iii.iv.i.x.ii.html</ref>===
<blockquote>
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”
</blockquote>
=== Julius Africanus, Chronography <ref>http://www.ccel.org/ccel/schaff/anf06.v.v.i.html</ref>===
<blockquote>
For why should I speak of the three myriad years of the Phœnicians, or of the follies of the Chaldeans, their forty-eight myriads? For the Jews, deriving their origin from them as descendants of Abraham, having been taught a modest mind, and one such as becomes men, together with the truth by the spirit of Moses, have handed down to us, by their extant Hebrew histories, the number of 5500 years as the period up to the advent of the Word of salvation, that was announced to the world in the time of the sway of the Cæsars.
</blockquote>
=== Origen, Against Celsus Vol 1, 19 <ref>http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xx.html</ref>===
<blockquote>
After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.
</blockquote>
=== Lactantius, Divine Institutes Vol 7, 14 <ref>http://www.ccel.org/ccel/schaff/anf07.iii.ii.vii.xiv.html</ref>===
<blockquote>
Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.

Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says “In Thy sight, O Lord, a thousand years are as one day.” And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.
</blockquote>
=== Eusebius of Caesarea, Chronicle, The Hebrews <ref>http://www.attalus.org/translate/eusebius5.html#97</ref>===
<blockquote>
After Augustus, Tiberius became emperor. In his 15th year, the fourth year of the 201st Olympiad [28 A.D.], our Saviour and Lord, Jesus Christ the Son of God, appeared amongst men.

So from Antiochus Epiphanes until the 15th year of Tiberius, is 201 years. And from Alexander of Macedonia until the same year of Tiberius, is 352 years. And from the second year of Dareius [until the same year of Tiberius], is 548 years. [p131] And from the 15th year of Tiberius until the final siege of Jerusalem in the second year of Vespasianus, is 42 years.

From Adam until the second year of Dareius, is 4680 years. And from the second year of Dareius until the 15th year of Tiberius, is 548 years. So the total, from Adam until the 15th year of Tiberius, is 5228 years.

From the 15th year of Tiberius until the 20th anniversary of Constantinus Victor Augustus, is 300 years. So the overall total, according to the Hebrews in the Septuagint version, is (?) 5518 years. According to the Jews' Hebrew text, it is 1237 years less; and according to the Samaritans' Hebrew text, it is 935 years less.
</blockquote>
=== Augustine, City of God, Vol 12, 10 <ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html</ref>===
<blockquote>
Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, “Individually they are mortal, but collectively, and as a race, they are immortal.” And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, and this or that island? they reply, that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that thus there was at intervals a new beginning made, and though those things which had been interrupted and checked by the severe devastations were only renewed, yet they seemed to be originated then; but that man could not exist at all save as produced by man. But they say what they think, not what they know.

They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.
</blockquote>

=== Venerable Bede, De Temporum Ratione, "On the Reckoning of Time" ===
Dates the creation at 3952 years before Christ

=== Georgius Syncellus, Chronography ===
<blockquote>
...on this same holy day of the life-giving resurrection, the 5534th year from the creation of the universe commenced.
</blockquote>

=== John Calvin, Institutes of the Christian Religion, Vol 1, 14 <ref>http://www.ccel.org/ccel/calvin/institutes.iii.xv.html</ref>===
<blockquote>
Hence God was pleased that a history of the creation should exist—a history on which the faith of the Church might lean without seeking any other God than Him whom Moses sets forth as the Creator and Architect of the world. First, in that history, the period of time is marked so as to enable the faithful to ascend by an unbroken succession of years to the first origin of their race and of all things. This knowledge is of the highest use not only as an antidote to the monstrous fables which anciently prevailed both in Egypt and the other regions of the world, but also as a means of giving a clearer manifestation of the eternity of God as contrasted with the birth of creation, and thereby inspiring us with higher admiration. We must not be moved by the profane jeer, that it is strange how it did not sooner occur to the Deity to create the heavens and the earth, instead of idly allowing an infinite period to pass away, during which thousands of generations might have existed, while the present world is drawing to a close before it has completed its six thousandth year.
</blockquote>

=== James Ussher, Annals of the World ===
<blockquote>
The difficulties of the Chronologers, perplexed by that love of contention, so termed by Basil, being at last overpassed, I incline to this opinion, that from the evening ushering in the first day of the World, to that midnight which began the first day of the Christian era, there was 4003 years, seventy days, and six temporarie hours; and that the true Nativity of our Saviour was full four years before the beginning of the vulgar Christian era, as is demonstrable by the time of Herods death. For according to our account, the building of Solomons Temple was finished in the 3000 year of the World, and in the 4000 year of the World, the days being fulfilled, in which the Blessed Virgin, Mother of God, was to bring forth Christ himself.
</blockquote>

=== John Lightfoot, From the Talmud and Hebraica, Matthew, 2 <ref>http://www.ccel.org/ccel/lightfoot/talmud.i.iii.html</ref>===
<blockquote>
We thus lay down a scheme of the times when Christ was born: He was born in the year of the world 3928.
</blockquote>

==References==
<references/>

Earth age opinions of prominent Christians - pre-1800

2008-06-02T00:54:28Z

Dale77: /* List of dates */

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age. The differences in the ages below show two approximate dates for the creation of the world, either about 5500BC or about 4000BC. These two dates arise from the fact that the [[Septuagint|Greek translation of the old testament]] favored by the early church differs from the Hebrew [[Masoretic text]] in the genealogies of Genesis 5 and 11. <ref>http://www.setterfield.org/000docs/scriptchron.htm#toadam</ref>

== List of dates ==

{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| less than 6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| [[Origen]]
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the birth of Christ is 5228 years
|-
| [[Augustine]]
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| [[John Calvin]]
| 1509-1564
| less than 6000
|-
| [[James Ussher]]
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

== Quotes ==
=== Irenaeus, Against Heresies Vol 5, 28:3 ===
<blockquote>
For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.
</blockquote>
=== Theophilus, To Autolycus Vol 3, 28 <ref>http://www.ccel.org/ccel/schaff/anf02.iv.ii.iii.xxviii.html</ref>===
<blockquote>
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days.
</blockquote>
=== Clement of Alexandria, Miscellanies Vol 1, 21 <ref>http://www.ccel.org/ccel/schaff/anf02.vi.iv.i.xxi.html</ref>===
<blockquote>
...from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days.
</blockquote>
=== Hippolytus of Rome, On Daniel, 2:4 <ref>http://www.ccel.org/ccel/schaff/anf05.iii.iv.i.x.ii.html</ref>===
<blockquote>
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”
</blockquote>
=== Julius Africanus, Chronography <ref>http://www.ccel.org/ccel/schaff/anf06.v.v.i.html</ref>===
<blockquote>
For why should I speak of the three myriad years of the Phœnicians, or of the follies of the Chaldeans, their forty-eight myriads? For the Jews, deriving their origin from them as descendants of Abraham, having been taught a modest mind, and one such as becomes men, together with the truth by the spirit of Moses, have handed down to us, by their extant Hebrew histories, the number of 5500 years as the period up to the advent of the Word of salvation, that was announced to the world in the time of the sway of the Cæsars.
</blockquote>
=== Origen, Against Celsus Vol 1, 19 <ref>http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xx.html</ref>===
<blockquote>
After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.
</blockquote>
=== Lactantius, Divine Institutes Vol 7, 14 <ref>http://www.ccel.org/ccel/schaff/anf07.iii.ii.vii.xiv.html</ref>===
<blockquote>
Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.

Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says “In Thy sight, O Lord, a thousand years are as one day.” And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.
</blockquote>
=== Eusebius of Caesarea, Chronicle, The Hebrews <ref>http://www.attalus.org/translate/eusebius5.html#97</ref>===
<blockquote>
After Augustus, Tiberius became emperor. In his 15th year, the fourth year of the 201st Olympiad [28 A.D.], our Saviour and Lord, Jesus Christ the Son of God, appeared amongst men.

So from Antiochus Epiphanes until the 15th year of Tiberius, is 201 years. And from Alexander of Macedonia until the same year of Tiberius, is 352 years. And from the second year of Dareius [until the same year of Tiberius], is 548 years. [p131] And from the 15th year of Tiberius until the final siege of Jerusalem in the second year of Vespasianus, is 42 years.

From Adam until the second year of Dareius, is 4680 years. And from the second year of Dareius until the 15th year of Tiberius, is 548 years. So the total, from Adam until the 15th year of Tiberius, is 5228 years.

From the 15th year of Tiberius until the 20th anniversary of Constantinus Victor Augustus, is 300 years. So the overall total, according to the Hebrews in the Septuagint version, is (?) 5518 years. According to the Jews' Hebrew text, it is 1237 years less; and according to the Samaritans' Hebrew text, it is 935 years less.
</blockquote>
=== Augustine, City of God, Vol 12, 10 <ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html</ref>===
<blockquote>
Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, “Individually they are mortal, but collectively, and as a race, they are immortal.” And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, and this or that island? they reply, that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that thus there was at intervals a new beginning made, and though those things which had been interrupted and checked by the severe devastations were only renewed, yet they seemed to be originated then; but that man could not exist at all save as produced by man. But they say what they think, not what they know.

They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.
</blockquote>

=== Venerable Bede, De Temporum Ratione, "On the Reckoning of Time" ===
Dates the creation at 3952 years before Christ

=== Georgius Syncellus, Chronography ===
<blockquote>
...on this same holy day of the life-giving resurrection, the 5534th year from the creation of the universe commenced.
</blockquote>

=== John Calvin, Institutes of the Christian Religion, Vol 1, 14 <ref>http://www.ccel.org/ccel/calvin/institutes.iii.xv.html</ref>===
<blockquote>
Hence God was pleased that a history of the creation should exist—a history on which the faith of the Church might lean without seeking any other God than Him whom Moses sets forth as the Creator and Architect of the world. First, in that history, the period of time is marked so as to enable the faithful to ascend by an unbroken succession of years to the first origin of their race and of all things. This knowledge is of the highest use not only as an antidote to the monstrous fables which anciently prevailed both in Egypt and the other regions of the world, but also as a means of giving a clearer manifestation of the eternity of God as contrasted with the birth of creation, and thereby inspiring us with higher admiration. We must not be moved by the profane jeer, that it is strange how it did not sooner occur to the Deity to create the heavens and the earth, instead of idly allowing an infinite period to pass away, during which thousands of generations might have existed, while the present world is drawing to a close before it has completed its six thousandth year.
</blockquote>

=== James Ussher, Annals of the World ===
<blockquote>
The difficulties of the Chronologers, perplexed by that love of contention, so termed by Basil, being at last overpassed, I incline to this opinion, that from the evening ushering in the first day of the World, to that midnight which began the first day of the Christian era, there was 4003 years, seventy days, and six temporarie hours; and that the true Nativity of our Saviour was full four years before the beginning of the vulgar Christian era, as is demonstrable by the time of Herods death. For according to our account, the building of Solomons Temple was finished in the 3000 year of the World, and in the 4000 year of the World, the days being fulfilled, in which the Blessed Virgin, Mother of God, was to bring forth Christ himself.
</blockquote>

=== John Lightfoot, From the Talmud and Hebraica, Matthew, 2 <ref>http://www.ccel.org/ccel/lightfoot/talmud.i.iii.html</ref>===
<blockquote>
We thus lay down a scheme of the times when Christ was born: He was born in the year of the world 3928.
</blockquote>

==References==
<references/>

Earth age opinions of prominent Christians - pre-1800

2008-06-02T00:53:35Z

Dale77: /* List of dates */

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age. The differences in the ages below show two approximate dates for the creation of the world, either about 5500BC or about 4000BC. These two dates arise from the fact that the [[Septuagint|Greek translation of the old testament]] favored by the early church differs from the Hebrew [[Masoretic text]] in the genealogies of Genesis 5 and 11. <ref>http://www.setterfield.org/000docs/scriptchron.htm#toadam</ref>

== List of dates ==

{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| <6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| [[Origen]]
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the birth of Christ is 5228 years
|-
| [[Augustine]]
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| [[John Calvin]]
| 1509-1564
| less than 6000
|-
| [[James Ussher]]
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

== Quotes ==
=== Irenaeus, Against Heresies Vol 5, 28:3 ===
<blockquote>
For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.
</blockquote>
=== Theophilus, To Autolycus Vol 3, 28 <ref>http://www.ccel.org/ccel/schaff/anf02.iv.ii.iii.xxviii.html</ref>===
<blockquote>
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days.
</blockquote>
=== Clement of Alexandria, Miscellanies Vol 1, 21 <ref>http://www.ccel.org/ccel/schaff/anf02.vi.iv.i.xxi.html</ref>===
<blockquote>
...from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days.
</blockquote>
=== Hippolytus of Rome, On Daniel, 2:4 <ref>http://www.ccel.org/ccel/schaff/anf05.iii.iv.i.x.ii.html</ref>===
<blockquote>
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”
</blockquote>
=== Julius Africanus, Chronography <ref>http://www.ccel.org/ccel/schaff/anf06.v.v.i.html</ref>===
<blockquote>
For why should I speak of the three myriad years of the Phœnicians, or of the follies of the Chaldeans, their forty-eight myriads? For the Jews, deriving their origin from them as descendants of Abraham, having been taught a modest mind, and one such as becomes men, together with the truth by the spirit of Moses, have handed down to us, by their extant Hebrew histories, the number of 5500 years as the period up to the advent of the Word of salvation, that was announced to the world in the time of the sway of the Cæsars.
</blockquote>
=== Origen, Against Celsus Vol 1, 19 <ref>http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xx.html</ref>===
<blockquote>
After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.
</blockquote>
=== Lactantius, Divine Institutes Vol 7, 14 <ref>http://www.ccel.org/ccel/schaff/anf07.iii.ii.vii.xiv.html</ref>===
<blockquote>
Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.

Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says “In Thy sight, O Lord, a thousand years are as one day.” And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.
</blockquote>
=== Eusebius of Caesarea, Chronicle, The Hebrews <ref>http://www.attalus.org/translate/eusebius5.html#97</ref>===
<blockquote>
After Augustus, Tiberius became emperor. In his 15th year, the fourth year of the 201st Olympiad [28 A.D.], our Saviour and Lord, Jesus Christ the Son of God, appeared amongst men.

So from Antiochus Epiphanes until the 15th year of Tiberius, is 201 years. And from Alexander of Macedonia until the same year of Tiberius, is 352 years. And from the second year of Dareius [until the same year of Tiberius], is 548 years. [p131] And from the 15th year of Tiberius until the final siege of Jerusalem in the second year of Vespasianus, is 42 years.

From Adam until the second year of Dareius, is 4680 years. And from the second year of Dareius until the 15th year of Tiberius, is 548 years. So the total, from Adam until the 15th year of Tiberius, is 5228 years.

From the 15th year of Tiberius until the 20th anniversary of Constantinus Victor Augustus, is 300 years. So the overall total, according to the Hebrews in the Septuagint version, is (?) 5518 years. According to the Jews' Hebrew text, it is 1237 years less; and according to the Samaritans' Hebrew text, it is 935 years less.
</blockquote>
=== Augustine, City of God, Vol 12, 10 <ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html</ref>===
<blockquote>
Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, “Individually they are mortal, but collectively, and as a race, they are immortal.” And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, and this or that island? they reply, that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that thus there was at intervals a new beginning made, and though those things which had been interrupted and checked by the severe devastations were only renewed, yet they seemed to be originated then; but that man could not exist at all save as produced by man. But they say what they think, not what they know.

They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.
</blockquote>

=== Venerable Bede, De Temporum Ratione, "On the Reckoning of Time" ===
Dates the creation at 3952 years before Christ

=== Georgius Syncellus, Chronography ===
<blockquote>
...on this same holy day of the life-giving resurrection, the 5534th year from the creation of the universe commenced.
</blockquote>

=== John Calvin, Institutes of the Christian Religion, Vol 1, 14 <ref>http://www.ccel.org/ccel/calvin/institutes.iii.xv.html</ref>===
<blockquote>
Hence God was pleased that a history of the creation should exist—a history on which the faith of the Church might lean without seeking any other God than Him whom Moses sets forth as the Creator and Architect of the world. First, in that history, the period of time is marked so as to enable the faithful to ascend by an unbroken succession of years to the first origin of their race and of all things. This knowledge is of the highest use not only as an antidote to the monstrous fables which anciently prevailed both in Egypt and the other regions of the world, but also as a means of giving a clearer manifestation of the eternity of God as contrasted with the birth of creation, and thereby inspiring us with higher admiration. We must not be moved by the profane jeer, that it is strange how it did not sooner occur to the Deity to create the heavens and the earth, instead of idly allowing an infinite period to pass away, during which thousands of generations might have existed, while the present world is drawing to a close before it has completed its six thousandth year.
</blockquote>

=== James Ussher, Annals of the World ===
<blockquote>
The difficulties of the Chronologers, perplexed by that love of contention, so termed by Basil, being at last overpassed, I incline to this opinion, that from the evening ushering in the first day of the World, to that midnight which began the first day of the Christian era, there was 4003 years, seventy days, and six temporarie hours; and that the true Nativity of our Saviour was full four years before the beginning of the vulgar Christian era, as is demonstrable by the time of Herods death. For according to our account, the building of Solomons Temple was finished in the 3000 year of the World, and in the 4000 year of the World, the days being fulfilled, in which the Blessed Virgin, Mother of God, was to bring forth Christ himself.
</blockquote>

=== John Lightfoot, From the Talmud and Hebraica, Matthew, 2 <ref>http://www.ccel.org/ccel/lightfoot/talmud.i.iii.html</ref>===
<blockquote>
We thus lay down a scheme of the times when Christ was born: He was born in the year of the world 3928.
</blockquote>

==References==
<references/>

Earth age opinions of prominent Christians - pre-1800

2008-06-02T00:46:42Z

Dale77: /* John Lightfoot, From the Talmud and Hebraica, Matthew, 2 <ref>http://www.ccel.org/ccel/lightfoot/talmud.i.iii.html</ref> */

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age. The differences in the ages below show two approximate dates for the creation of the world, either about 5500BC or about 4000BC. These two dates arise from the fact that the [[Septuagint|Greek translation of the old testament]] favored by the early church differs from the Hebrew [[Masoretic text]] in the genealogies of Genesis 5 and 11. <ref>http://www.setterfield.org/000docs/scriptchron.htm#toadam</ref>

== List of dates ==

{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| <6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| [[Origen]]
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the start of Christ's ministry is 5228 years
|-
| [[Augustine]]
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| [[John Calvin]]
| 1509-1564
| less than 6000
|-
| [[James Ussher]]
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

== Quotes ==
=== Irenaeus, Against Heresies Vol 5, 28:3 ===
<blockquote>
For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.
</blockquote>
=== Theophilus, To Autolycus Vol 3, 28 <ref>http://www.ccel.org/ccel/schaff/anf02.iv.ii.iii.xxviii.html</ref>===
<blockquote>
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days.
</blockquote>
=== Clement of Alexandria, Miscellanies Vol 1, 21 <ref>http://www.ccel.org/ccel/schaff/anf02.vi.iv.i.xxi.html</ref>===
<blockquote>
...from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days.
</blockquote>
=== Hippolytus of Rome, On Daniel, 2:4 <ref>http://www.ccel.org/ccel/schaff/anf05.iii.iv.i.x.ii.html</ref>===
<blockquote>
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”
</blockquote>
=== Julius Africanus, Chronography <ref>http://www.ccel.org/ccel/schaff/anf06.v.v.i.html</ref>===
<blockquote>
For why should I speak of the three myriad years of the Phœnicians, or of the follies of the Chaldeans, their forty-eight myriads? For the Jews, deriving their origin from them as descendants of Abraham, having been taught a modest mind, and one such as becomes men, together with the truth by the spirit of Moses, have handed down to us, by their extant Hebrew histories, the number of 5500 years as the period up to the advent of the Word of salvation, that was announced to the world in the time of the sway of the Cæsars.
</blockquote>
=== Origen, Against Celsus Vol 1, 19 <ref>http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xx.html</ref>===
<blockquote>
After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.
</blockquote>
=== Lactantius, Divine Institutes Vol 7, 14 <ref>http://www.ccel.org/ccel/schaff/anf07.iii.ii.vii.xiv.html</ref>===
<blockquote>
Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.

Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says “In Thy sight, O Lord, a thousand years are as one day.” And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.
</blockquote>
=== Eusebius of Caesarea, Chronicle, The Hebrews <ref>http://www.attalus.org/translate/eusebius5.html#97</ref>===
<blockquote>
After Augustus, Tiberius became emperor. In his 15th year, the fourth year of the 201st Olympiad [28 A.D.], our Saviour and Lord, Jesus Christ the Son of God, appeared amongst men.

So from Antiochus Epiphanes until the 15th year of Tiberius, is 201 years. And from Alexander of Macedonia until the same year of Tiberius, is 352 years. And from the second year of Dareius [until the same year of Tiberius], is 548 years. [p131] And from the 15th year of Tiberius until the final siege of Jerusalem in the second year of Vespasianus, is 42 years.

From Adam until the second year of Dareius, is 4680 years. And from the second year of Dareius until the 15th year of Tiberius, is 548 years. So the total, from Adam until the 15th year of Tiberius, is 5228 years.

From the 15th year of Tiberius until the 20th anniversary of Constantinus Victor Augustus, is 300 years. So the overall total, according to the Hebrews in the Septuagint version, is (?) 5518 years. According to the Jews' Hebrew text, it is 1237 years less; and according to the Samaritans' Hebrew text, it is 935 years less.
</blockquote>
=== Augustine, City of God, Vol 12, 10 <ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html</ref>===
<blockquote>
Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, “Individually they are mortal, but collectively, and as a race, they are immortal.” And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, and this or that island? they reply, that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that thus there was at intervals a new beginning made, and though those things which had been interrupted and checked by the severe devastations were only renewed, yet they seemed to be originated then; but that man could not exist at all save as produced by man. But they say what they think, not what they know.

They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.
</blockquote>

=== Venerable Bede, De Temporum Ratione, "On the Reckoning of Time" ===
Dates the creation at 3952 years before Christ

=== Georgius Syncellus, Chronography ===
<blockquote>
...on this same holy day of the life-giving resurrection, the 5534th year from the creation of the universe commenced.
</blockquote>

=== John Calvin, Institutes of the Christian Religion, Vol 1, 14 <ref>http://www.ccel.org/ccel/calvin/institutes.iii.xv.html</ref>===
<blockquote>
Hence God was pleased that a history of the creation should exist—a history on which the faith of the Church might lean without seeking any other God than Him whom Moses sets forth as the Creator and Architect of the world. First, in that history, the period of time is marked so as to enable the faithful to ascend by an unbroken succession of years to the first origin of their race and of all things. This knowledge is of the highest use not only as an antidote to the monstrous fables which anciently prevailed both in Egypt and the other regions of the world, but also as a means of giving a clearer manifestation of the eternity of God as contrasted with the birth of creation, and thereby inspiring us with higher admiration. We must not be moved by the profane jeer, that it is strange how it did not sooner occur to the Deity to create the heavens and the earth, instead of idly allowing an infinite period to pass away, during which thousands of generations might have existed, while the present world is drawing to a close before it has completed its six thousandth year.
</blockquote>

=== James Ussher, Annals of the World ===
<blockquote>
The difficulties of the Chronologers, perplexed by that love of contention, so termed by Basil, being at last overpassed, I incline to this opinion, that from the evening ushering in the first day of the World, to that midnight which began the first day of the Christian era, there was 4003 years, seventy days, and six temporarie hours; and that the true Nativity of our Saviour was full four years before the beginning of the vulgar Christian era, as is demonstrable by the time of Herods death. For according to our account, the building of Solomons Temple was finished in the 3000 year of the World, and in the 4000 year of the World, the days being fulfilled, in which the Blessed Virgin, Mother of God, was to bring forth Christ himself.
</blockquote>

=== John Lightfoot, From the Talmud and Hebraica, Matthew, 2 <ref>http://www.ccel.org/ccel/lightfoot/talmud.i.iii.html</ref>===
<blockquote>
We thus lay down a scheme of the times when Christ was born: He was born in the year of the world 3928.
</blockquote>

==References==
<references/>

Earth age opinions of prominent Christians - pre-1800

2008-06-02T00:45:15Z

Dale77: /* John Calvin, Institutes of the Christian Religion, Vol 1, 14 <ref>http://www.ccel.org/ccel/calvin/institutes.iii.xv.html</ref> */

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age. The differences in the ages below show two approximate dates for the creation of the world, either about 5500BC or about 4000BC. These two dates arise from the fact that the [[Septuagint|Greek translation of the old testament]] favored by the early church differs from the Hebrew [[Masoretic text]] in the genealogies of Genesis 5 and 11. <ref>http://www.setterfield.org/000docs/scriptchron.htm#toadam</ref>

== List of dates ==

{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| <6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| [[Origen]]
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the start of Christ's ministry is 5228 years
|-
| [[Augustine]]
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| [[John Calvin]]
| 1509-1564
| less than 6000
|-
| [[James Ussher]]
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

== Quotes ==
=== Irenaeus, Against Heresies Vol 5, 28:3 ===
<blockquote>
For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.
</blockquote>
=== Theophilus, To Autolycus Vol 3, 28 <ref>http://www.ccel.org/ccel/schaff/anf02.iv.ii.iii.xxviii.html</ref>===
<blockquote>
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days.
</blockquote>
=== Clement of Alexandria, Miscellanies Vol 1, 21 <ref>http://www.ccel.org/ccel/schaff/anf02.vi.iv.i.xxi.html</ref>===
<blockquote>
...from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days.
</blockquote>
=== Hippolytus of Rome, On Daniel, 2:4 <ref>http://www.ccel.org/ccel/schaff/anf05.iii.iv.i.x.ii.html</ref>===
<blockquote>
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”
</blockquote>
=== Julius Africanus, Chronography <ref>http://www.ccel.org/ccel/schaff/anf06.v.v.i.html</ref>===
<blockquote>
For why should I speak of the three myriad years of the Phœnicians, or of the follies of the Chaldeans, their forty-eight myriads? For the Jews, deriving their origin from them as descendants of Abraham, having been taught a modest mind, and one such as becomes men, together with the truth by the spirit of Moses, have handed down to us, by their extant Hebrew histories, the number of 5500 years as the period up to the advent of the Word of salvation, that was announced to the world in the time of the sway of the Cæsars.
</blockquote>
=== Origen, Against Celsus Vol 1, 19 <ref>http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xx.html</ref>===
<blockquote>
After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.
</blockquote>
=== Lactantius, Divine Institutes Vol 7, 14 <ref>http://www.ccel.org/ccel/schaff/anf07.iii.ii.vii.xiv.html</ref>===
<blockquote>
Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.

Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says “In Thy sight, O Lord, a thousand years are as one day.” And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.
</blockquote>
=== Eusebius of Caesarea, Chronicle, The Hebrews <ref>http://www.attalus.org/translate/eusebius5.html#97</ref>===
<blockquote>
After Augustus, Tiberius became emperor. In his 15th year, the fourth year of the 201st Olympiad [28 A.D.], our Saviour and Lord, Jesus Christ the Son of God, appeared amongst men.

So from Antiochus Epiphanes until the 15th year of Tiberius, is 201 years. And from Alexander of Macedonia until the same year of Tiberius, is 352 years. And from the second year of Dareius [until the same year of Tiberius], is 548 years. [p131] And from the 15th year of Tiberius until the final siege of Jerusalem in the second year of Vespasianus, is 42 years.

From Adam until the second year of Dareius, is 4680 years. And from the second year of Dareius until the 15th year of Tiberius, is 548 years. So the total, from Adam until the 15th year of Tiberius, is 5228 years.

From the 15th year of Tiberius until the 20th anniversary of Constantinus Victor Augustus, is 300 years. So the overall total, according to the Hebrews in the Septuagint version, is (?) 5518 years. According to the Jews' Hebrew text, it is 1237 years less; and according to the Samaritans' Hebrew text, it is 935 years less.
</blockquote>
=== Augustine, City of God, Vol 12, 10 <ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html</ref>===
<blockquote>
Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, “Individually they are mortal, but collectively, and as a race, they are immortal.” And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, and this or that island? they reply, that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that thus there was at intervals a new beginning made, and though those things which had been interrupted and checked by the severe devastations were only renewed, yet they seemed to be originated then; but that man could not exist at all save as produced by man. But they say what they think, not what they know.

They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.
</blockquote>

=== Venerable Bede, De Temporum Ratione, "On the Reckoning of Time" ===
Dates the creation at 3952 years before Christ

=== Georgius Syncellus, Chronography ===
<blockquote>
...on this same holy day of the life-giving resurrection, the 5534th year from the creation of the universe commenced.
</blockquote>

=== John Calvin, Institutes of the Christian Religion, Vol 1, 14 <ref>http://www.ccel.org/ccel/calvin/institutes.iii.xv.html</ref>===
<blockquote>
Hence God was pleased that a history of the creation should exist—a history on which the faith of the Church might lean without seeking any other God than Him whom Moses sets forth as the Creator and Architect of the world. First, in that history, the period of time is marked so as to enable the faithful to ascend by an unbroken succession of years to the first origin of their race and of all things. This knowledge is of the highest use not only as an antidote to the monstrous fables which anciently prevailed both in Egypt and the other regions of the world, but also as a means of giving a clearer manifestation of the eternity of God as contrasted with the birth of creation, and thereby inspiring us with higher admiration. We must not be moved by the profane jeer, that it is strange how it did not sooner occur to the Deity to create the heavens and the earth, instead of idly allowing an infinite period to pass away, during which thousands of generations might have existed, while the present world is drawing to a close before it has completed its six thousandth year.
</blockquote>

=== James Ussher, Annals of the World ===
<blockquote>
The difficulties of the Chronologers, perplexed by that love of contention, so termed by Basil, being at last overpassed, I incline to this opinion, that from the evening ushering in the first day of the World, to that midnight which began the first day of the Christian era, there was 4003 years, seventy days, and six temporarie hours; and that the true Nativity of our Saviour was full four years before the beginning of the vulgar Christian era, as is demonstrable by the time of Herods death. For according to our account, the building of Solomons Temple was finished in the 3000 year of the World, and in the 4000 year of the World, the days being fulfilled, in which the Blessed Virgin, Mother of God, was to bring forth Christ himself.
</blockquote>

=== John Lightfoot, From the Talmud and Hebraica, Matthew, 2 <ref>http://www.ccel.org/ccel/lightfoot/talmud.i.iii.html</ref>===
<blockquote>
The difficulties of the Chronologers, perplexed by that love of contention, so termed by Basil, being at last overpassed, I incline to this opinion, that from the evening ushering in the first day of the World, to that midnight which began the first day of the Christian era, there was 4003 years, seventy days, and six temporarie hours; and that the true Nativity of our Saviour was full four years before the beginning of the vulgar Christian era, as is demonstrable by the time of Herods death. For according to our account, the building of Solomons Temple was finished in the 3000 year of the World, and in the 4000 year of the World, the days being fulfilled, in which the Blessed Virgin, Mother of God, was to bring forth Christ himself.
</blockquote>

==References==
<references/>

Earth age opinions of prominent Christians - pre-1800

2008-06-02T00:43:39Z

Dale77: /* Quotes */

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age. The differences in the ages below show two approximate dates for the creation of the world, either about 5500BC or about 4000BC. These two dates arise from the fact that the [[Septuagint|Greek translation of the old testament]] favored by the early church differs from the Hebrew [[Masoretic text]] in the genealogies of Genesis 5 and 11. <ref>http://www.setterfield.org/000docs/scriptchron.htm#toadam</ref>

== List of dates ==

{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| <6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| [[Origen]]
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the start of Christ's ministry is 5228 years
|-
| [[Augustine]]
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| [[John Calvin]]
| 1509-1564
| less than 6000
|-
| [[James Ussher]]
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

== Quotes ==
=== Irenaeus, Against Heresies Vol 5, 28:3 ===
<blockquote>
For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.
</blockquote>
=== Theophilus, To Autolycus Vol 3, 28 <ref>http://www.ccel.org/ccel/schaff/anf02.iv.ii.iii.xxviii.html</ref>===
<blockquote>
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days.
</blockquote>
=== Clement of Alexandria, Miscellanies Vol 1, 21 <ref>http://www.ccel.org/ccel/schaff/anf02.vi.iv.i.xxi.html</ref>===
<blockquote>
...from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days.
</blockquote>
=== Hippolytus of Rome, On Daniel, 2:4 <ref>http://www.ccel.org/ccel/schaff/anf05.iii.iv.i.x.ii.html</ref>===
<blockquote>
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”
</blockquote>
=== Julius Africanus, Chronography <ref>http://www.ccel.org/ccel/schaff/anf06.v.v.i.html</ref>===
<blockquote>
For why should I speak of the three myriad years of the Phœnicians, or of the follies of the Chaldeans, their forty-eight myriads? For the Jews, deriving their origin from them as descendants of Abraham, having been taught a modest mind, and one such as becomes men, together with the truth by the spirit of Moses, have handed down to us, by their extant Hebrew histories, the number of 5500 years as the period up to the advent of the Word of salvation, that was announced to the world in the time of the sway of the Cæsars.
</blockquote>
=== Origen, Against Celsus Vol 1, 19 <ref>http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xx.html</ref>===
<blockquote>
After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.
</blockquote>
=== Lactantius, Divine Institutes Vol 7, 14 <ref>http://www.ccel.org/ccel/schaff/anf07.iii.ii.vii.xiv.html</ref>===
<blockquote>
Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.

Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says “In Thy sight, O Lord, a thousand years are as one day.” And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.
</blockquote>
=== Eusebius of Caesarea, Chronicle, The Hebrews <ref>http://www.attalus.org/translate/eusebius5.html#97</ref>===
<blockquote>
After Augustus, Tiberius became emperor. In his 15th year, the fourth year of the 201st Olympiad [28 A.D.], our Saviour and Lord, Jesus Christ the Son of God, appeared amongst men.

So from Antiochus Epiphanes until the 15th year of Tiberius, is 201 years. And from Alexander of Macedonia until the same year of Tiberius, is 352 years. And from the second year of Dareius [until the same year of Tiberius], is 548 years. [p131] And from the 15th year of Tiberius until the final siege of Jerusalem in the second year of Vespasianus, is 42 years.

From Adam until the second year of Dareius, is 4680 years. And from the second year of Dareius until the 15th year of Tiberius, is 548 years. So the total, from Adam until the 15th year of Tiberius, is 5228 years.

From the 15th year of Tiberius until the 20th anniversary of Constantinus Victor Augustus, is 300 years. So the overall total, according to the Hebrews in the Septuagint version, is (?) 5518 years. According to the Jews' Hebrew text, it is 1237 years less; and according to the Samaritans' Hebrew text, it is 935 years less.
</blockquote>
=== Augustine, City of God, Vol 12, 10 <ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html</ref>===
<blockquote>
Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, “Individually they are mortal, but collectively, and as a race, they are immortal.” And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, and this or that island? they reply, that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that thus there was at intervals a new beginning made, and though those things which had been interrupted and checked by the severe devastations were only renewed, yet they seemed to be originated then; but that man could not exist at all save as produced by man. But they say what they think, not what they know.

They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.
</blockquote>

=== Venerable Bede, De Temporum Ratione, "On the Reckoning of Time" ===
Dates the creation at 3952 years before Christ

=== Georgius Syncellus, Chronography ===
<blockquote>
...on this same holy day of the life-giving resurrection, the 5534th year from the creation of the universe commenced.
</blockquote>

=== John Calvin, Institutes of the Christian Religion, Vol 1, 14 <ref>http://www.ccel.org/ccel/calvin/institutes.iii.xv.html</ref>===
<blockquote>
Hence God was pleased that a history of the creation should exist—a history on which the faith of the Church might lean without seeking any other God than Him whom Moses sets forth as the Creator and Architect of the world. First, in that history, the period of time is marked so as to enable the faithful to ascend by an unbroken succession of years to the first origin of their race and of all things. This knowledge is of the highest use not only as an antidote to the monstrous fables which anciently prevailed both in Egypt and the other regions of the world, but also as a means of giving a clearer manifestation of the eternity of God as contrasted with the birth ohttp://www.conservapedia.com/index.php?title=Earth_age_opinions_of_prominent_Christians_-_pre-1800&action=edit&section=2
Editing Earth age opinions of prominent Christians - pre-1800 (section) - Conservapediaf creation, and thereby inspiring us with higher admiration. We must not be moved by the profane jeer, that it is strange how it did not sooner occur to the Deity to create the heavens and the earth, instead of idly allowing an infinite period to pass away, during which thousands of generations might have existed, while the present world is drawing to a close before it has completed its six thousandth year.
</blockquote>

=== James Ussher, Annals of the World ===
<blockquote>
The difficulties of the Chronologers, perplexed by that love of contention, so termed by Basil, being at last overpassed, I incline to this opinion, that from the evening ushering in the first day of the World, to that midnight which began the first day of the Christian era, there was 4003 years, seventy days, and six temporarie hours; and that the true Nativity of our Saviour was full four years before the beginning of the vulgar Christian era, as is demonstrable by the time of Herods death. For according to our account, the building of Solomons Temple was finished in the 3000 year of the World, and in the 4000 year of the World, the days being fulfilled, in which the Blessed Virgin, Mother of God, was to bring forth Christ himself.
</blockquote>

=== John Lightfoot, From the Talmud and Hebraica, Matthew, 2 <ref>http://www.ccel.org/ccel/lightfoot/talmud.i.iii.html</ref>===
<blockquote>
The difficulties of the Chronologers, perplexed by that love of contention, so termed by Basil, being at last overpassed, I incline to this opinion, that from the evening ushering in the first day of the World, to that midnight which began the first day of the Christian era, there was 4003 years, seventy days, and six temporarie hours; and that the true Nativity of our Saviour was full four years before the beginning of the vulgar Christian era, as is demonstrable by the time of Herods death. For according to our account, the building of Solomons Temple was finished in the 3000 year of the World, and in the 4000 year of the World, the days being fulfilled, in which the Blessed Virgin, Mother of God, was to bring forth Christ himself.
</blockquote>

==References==
<references/>

Earth age opinions of prominent Christians - pre-1800

2008-06-02T00:35:07Z

Dale77: /* Quotes */

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age. The differences in the ages below show two approximate dates for the creation of the world, either about 5500BC or about 4000BC. These two dates arise from the fact that the [[Septuagint|Greek translation of the old testament]] favored by the early church differs from the Hebrew [[Masoretic text]] in the genealogies of Genesis 5 and 11. <ref>http://www.setterfield.org/000docs/scriptchron.htm#toadam</ref>

== List of dates ==

{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| <6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| [[Origen]]
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the start of Christ's ministry is 5228 years
|-
| [[Augustine]]
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| [[John Calvin]]
| 1509-1564
| less than 6000
|-
| [[James Ussher]]
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

== Quotes ==
=== Irenaeus, Against Heresies Vol 5, 28:3 ===
<blockquote>
For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.
</blockquote>
=== Theophilus, To Autolycus Vol 3, 28 <ref>http://www.ccel.org/ccel/schaff/anf02.iv.ii.iii.xxviii.html</ref>===
<blockquote>
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days.
</blockquote>
=== Clement of Alexandria, Miscellanies Vol 1, 21 <ref>http://www.ccel.org/ccel/schaff/anf02.vi.iv.i.xxi.html</ref>===
<blockquote>
...from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days.
</blockquote>
=== Hippolytus of Rome, On Daniel, 2:4 <ref>http://www.ccel.org/ccel/schaff/anf05.iii.iv.i.x.ii.html</ref>===
<blockquote>
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”
</blockquote>
=== Julius Africanus, Chronography <ref>http://www.ccel.org/ccel/schaff/anf06.v.v.i.html</ref>===
<blockquote>
For why should I speak of the three myriad years of the Phœnicians, or of the follies of the Chaldeans, their forty-eight myriads? For the Jews, deriving their origin from them as descendants of Abraham, having been taught a modest mind, and one such as becomes men, together with the truth by the spirit of Moses, have handed down to us, by their extant Hebrew histories, the number of 5500 years as the period up to the advent of the Word of salvation, that was announced to the world in the time of the sway of the Cæsars.
</blockquote>
=== Origen, Against Celsus Vol 1, 19 <ref>http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xx.html</ref>===
<blockquote>
After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.
</blockquote>
=== Lactantius, Divine Institutes Vol 7, 14 <ref>http://www.ccel.org/ccel/schaff/anf07.iii.ii.vii.xiv.html</ref>===
<blockquote>
Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.

Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says “In Thy sight, O Lord, a thousand years are as one day.” And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.
</blockquote>
=== Eusebius of Caesarea, Chronicle, The Hebrews <ref>http://www.attalus.org/translate/eusebius5.html#97</ref>===
<blockquote>
After Augustus, Tiberius became emperor. In his 15th year, the fourth year of the 201st Olympiad [28 A.D.], our Saviour and Lord, Jesus Christ the Son of God, appeared amongst men.

So from Antiochus Epiphanes until the 15th year of Tiberius, is 201 years. And from Alexander of Macedonia until the same year of Tiberius, is 352 years. And from the second year of Dareius [until the same year of Tiberius], is 548 years. [p131] And from the 15th year of Tiberius until the final siege of Jerusalem in the second year of Vespasianus, is 42 years.

From Adam until the second year of Dareius, is 4680 years. And from the second year of Dareius until the 15th year of Tiberius, is 548 years. So the total, from Adam until the 15th year of Tiberius, is 5228 years.

From the 15th year of Tiberius until the 20th anniversary of Constantinus Victor Augustus, is 300 years. So the overall total, according to the Hebrews in the Septuagint version, is (?) 5518 years. According to the Jews' Hebrew text, it is 1237 years less; and according to the Samaritans' Hebrew text, it is 935 years less.
</blockquote>
=== Augustine, City of God, Vol 12, 10 <ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html</ref>===
<blockquote>
Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, “Individually they are mortal, but collectively, and as a race, they are immortal.” And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, and this or that island? they reply, that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that thus there was at intervals a new beginning made, and though those things which had been interrupted and checked by the severe devastations were only renewed, yet they seemed to be originated then; but that man could not exist at all save as produced by man. But they say what they think, not what they know.

They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.
</blockquote>

=== Venerable Bede, De Temporum Ratione, "On the Reckoning of Time" ===
Dates the creation at 3952 years before Christ

=== Georgius Syncellus, Chronography ===
<blockquote>
...on this same holy day of the life-giving resurrection, the 5534th year from the creation of the universe commenced.
</blockquote>

=== John Calvin, Institutes of the Christian Religion, Vol 1, 14 <ref>http://www.ccel.org/ccel/calvin/institutes.iii.xv.html</ref>===
<blockquote>
Hence God was pleased that a history of the creation should exist—a history on which the faith of the Church might lean without seeking any other God than Him whom Moses sets forth as the Creator and Architect of the world. First, in that history, the period of time is marked so as to enable the faithful to ascend by an unbroken succession of years to the first origin of their race and of all things. This knowledge is of the highest use not only as an antidote to the monstrous fables which anciently prevailed both in Egypt and the other regions of the world, but also as a means of giving a clearer manifestation of the eternity of God as contrasted with the birth of creation, and thereby inspiring us with higher admiration. We must not be moved by the profane jeer, that it is strange how it did not sooner occur to the Deity to create the heavens and the earth, instead of idly allowing an infinite period to pass away, during which thousands of generations might have existed, while the present world is drawing to a close before it has completed its six thousandth year.
</blockquote>

==References==
<references/>

Earth age opinions of prominent Christians - pre-1800

2008-06-02T00:10:24Z

Dale77: /* Augustine, City of God, Vol 12, 10 <ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html</ref> */

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age. The differences in the ages below show two approximate dates for the creation of the world, either about 5500BC or about 4000BC. These two dates arise from the fact that the [[Septuagint|Greek translation of the old testament]] favored by the early church differs from the Hebrew [[Masoretic text]] in the genealogies of Genesis 5 and 11. <ref>http://www.setterfield.org/000docs/scriptchron.htm#toadam</ref>

== List of dates ==

{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| <6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| [[Origen]]
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the start of Christ's ministry is 5228 years
|-
| [[Augustine]]
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| [[John Calvin]]
| 1509-1564
| less than 6000
|-
| [[James Ussher]]
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

== Quotes ==
=== Irenaeus, Against Heresies Vol 5, 28:3 ===
<blockquote>
For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.
</blockquote>
=== Theophilus, To Autolycus Vol 3, 28 <ref>http://www.ccel.org/ccel/schaff/anf02.iv.ii.iii.xxviii.html</ref>===
<blockquote>
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days.
</blockquote>
=== Clement of Alexandria, Miscellanies Vol 1, 21 <ref>http://www.ccel.org/ccel/schaff/anf02.vi.iv.i.xxi.html</ref>===
<blockquote>
...from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days.
</blockquote>
=== Hippolytus of Rome, On Daniel, 2:4 <ref>http://www.ccel.org/ccel/schaff/anf05.iii.iv.i.x.ii.html</ref>===
<blockquote>
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”
</blockquote>
=== Julius Africanus, Chronography <ref>http://www.ccel.org/ccel/schaff/anf06.v.v.i.html</ref>===
<blockquote>
For why should I speak of the three myriad years of the Phœnicians, or of the follies of the Chaldeans, their forty-eight myriads? For the Jews, deriving their origin from them as descendants of Abraham, having been taught a modest mind, and one such as becomes men, together with the truth by the spirit of Moses, have handed down to us, by their extant Hebrew histories, the number of 5500 years as the period up to the advent of the Word of salvation, that was announced to the world in the time of the sway of the Cæsars.
</blockquote>
=== Origen, Against Celsus Vol 1, 19 <ref>http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xx.html</ref>===
<blockquote>
After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.
</blockquote>
=== Lactantius, Divine Institutes Vol 7, 14 <ref>http://www.ccel.org/ccel/schaff/anf07.iii.ii.vii.xiv.html</ref>===
<blockquote>
Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.

Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says “In Thy sight, O Lord, a thousand years are as one day.” And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.
</blockquote>
=== Eusebius of Caesarea, Chronicle, The Hebrews <ref>http://www.attalus.org/translate/eusebius5.html#97</ref>===
<blockquote>
After Augustus, Tiberius became emperor. In his 15th year, the fourth year of the 201st Olympiad [28 A.D.], our Saviour and Lord, Jesus Christ the Son of God, appeared amongst men.

So from Antiochus Epiphanes until the 15th year of Tiberius, is 201 years. And from Alexander of Macedonia until the same year of Tiberius, is 352 years. And from the second year of Dareius [until the same year of Tiberius], is 548 years. [p131] And from the 15th year of Tiberius until the final siege of Jerusalem in the second year of Vespasianus, is 42 years.

From Adam until the second year of Dareius, is 4680 years. And from the second year of Dareius until the 15th year of Tiberius, is 548 years. So the total, from Adam until the 15th year of Tiberius, is 5228 years.

From the 15th year of Tiberius until the 20th anniversary of Constantinus Victor Augustus, is 300 years. So the overall total, according to the Hebrews in the Septuagint version, is (?) 5518 years. According to the Jews' Hebrew text, it is 1237 years less; and according to the Samaritans' Hebrew text, it is 935 years less.
</blockquote>
=== Augustine, City of God, Vol 12, 10 <ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html</ref>===
<blockquote>
Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, “Individually they are mortal, but collectively, and as a race, they are immortal.” And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, and this or that island? they reply, that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that thus there was at intervals a new beginning made, and though those things which had been interrupted and checked by the severe devastations were only renewed, yet they seemed to be originated then; but that man could not exist at all save as produced by man. But they say what they think, not what they know.

They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.
</blockquote>

=== Georgius Syncellus, Chronography ===
<blockquote>
...on this same holy day of the life-giving resurrection, the 5534th year from the creation of the universe commenced.
</blockquote>

==References==
<references/>

Earth age opinions of prominent Christians - pre-1800

2008-06-02T00:09:43Z

Dale77: /* Quotes */

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age. The differences in the ages below show two approximate dates for the creation of the world, either about 5500BC or about 4000BC. These two dates arise from the fact that the [[Septuagint|Greek translation of the old testament]] favored by the early church differs from the Hebrew [[Masoretic text]] in the genealogies of Genesis 5 and 11. <ref>http://www.setterfield.org/000docs/scriptchron.htm#toadam</ref>

== List of dates ==

{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| <6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| [[Origen]]
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the start of Christ's ministry is 5228 years
|-
| [[Augustine]]
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| [[John Calvin]]
| 1509-1564
| less than 6000
|-
| [[James Ussher]]
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

== Quotes ==
=== Irenaeus, Against Heresies Vol 5, 28:3 ===
<blockquote>
For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.
</blockquote>
=== Theophilus, To Autolycus Vol 3, 28 <ref>http://www.ccel.org/ccel/schaff/anf02.iv.ii.iii.xxviii.html</ref>===
<blockquote>
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days.
</blockquote>
=== Clement of Alexandria, Miscellanies Vol 1, 21 <ref>http://www.ccel.org/ccel/schaff/anf02.vi.iv.i.xxi.html</ref>===
<blockquote>
...from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days.
</blockquote>
=== Hippolytus of Rome, On Daniel, 2:4 <ref>http://www.ccel.org/ccel/schaff/anf05.iii.iv.i.x.ii.html</ref>===
<blockquote>
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”
</blockquote>
=== Julius Africanus, Chronography <ref>http://www.ccel.org/ccel/schaff/anf06.v.v.i.html</ref>===
<blockquote>
For why should I speak of the three myriad years of the Phœnicians, or of the follies of the Chaldeans, their forty-eight myriads? For the Jews, deriving their origin from them as descendants of Abraham, having been taught a modest mind, and one such as becomes men, together with the truth by the spirit of Moses, have handed down to us, by their extant Hebrew histories, the number of 5500 years as the period up to the advent of the Word of salvation, that was announced to the world in the time of the sway of the Cæsars.
</blockquote>
=== Origen, Against Celsus Vol 1, 19 <ref>http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xx.html</ref>===
<blockquote>
After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.
</blockquote>
=== Lactantius, Divine Institutes Vol 7, 14 <ref>http://www.ccel.org/ccel/schaff/anf07.iii.ii.vii.xiv.html</ref>===
<blockquote>
Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.

Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says “In Thy sight, O Lord, a thousand years are as one day.” And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.
</blockquote>
=== Eusebius of Caesarea, Chronicle, The Hebrews <ref>http://www.attalus.org/translate/eusebius5.html#97</ref>===
<blockquote>
After Augustus, Tiberius became emperor. In his 15th year, the fourth year of the 201st Olympiad [28 A.D.], our Saviour and Lord, Jesus Christ the Son of God, appeared amongst men.

So from Antiochus Epiphanes until the 15th year of Tiberius, is 201 years. And from Alexander of Macedonia until the same year of Tiberius, is 352 years. And from the second year of Dareius [until the same year of Tiberius], is 548 years. [p131] And from the 15th year of Tiberius until the final siege of Jerusalem in the second year of Vespasianus, is 42 years.

From Adam until the second year of Dareius, is 4680 years. And from the second year of Dareius until the 15th year of Tiberius, is 548 years. So the total, from Adam until the 15th year of Tiberius, is 5228 years.

From the 15th year of Tiberius until the 20th anniversary of Constantinus Victor Augustus, is 300 years. So the overall total, according to the Hebrews in the Septuagint version, is (?) 5518 years. According to the Jews' Hebrew text, it is 1237 years less; and according to the Samaritans' Hebrew text, it is 935 years less.
</blockquote>
=== Augustine, City of God, Vol 12, 10 <ref>http://www.ccel.org/ccel/schaff/npnf102.iv.XII.10.html</ref>===
<blockquote>
Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, “Individually they are mortal, but collectively, and as a race, they are immortal.”536536 De Deo Socrates. And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, and this or that island? they reply, that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that thus there was at intervals a new beginning made, and though those things which had been interrupted and checked by the severe devastations were only renewed, yet they seemed to be originated then; but that man could not exist at all save as produced by man. But they say what they think, not what they know.

They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.
</blockquote>
=== Georgius Syncellus, Chronography ===
<blockquote>
...on this same holy day of the life-giving resurrection, the 5534th year from the creation of the universe commenced.
</blockquote>

==References==
<references/>

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Talk:Earth age opinions of prominent Christians - pre-1800

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Dale77:

So I'm guessing these would all be [[Young Earth Creationists]]. Right? --[[User:Ed Poor|Ed Poor]] [[User talk:Ed Poor|Talk]] 21:11, 30 May 2008 (EDT)

You would be right. Sorry, I don't know how to drive these talk pages yet [[User:Dale77|Dale Ogilvie]]

Talk:Earth age opinions of prominent Christians - pre-1800

2008-05-31T01:17:23Z

Dale77:

So I'm guessing these would all be [[Young Earth Creationists]]. Right? --[[User:Ed Poor|Ed Poor]] [[User talk:Ed Poor|Talk]] 21:11, 30 May 2008 (EDT)

You would be right.

Earth age opinions of prominent Christians - pre-1800

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The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age.
{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| <6000
|-
| Theophilus
| ?-185
| 5529
|-
| Clement of Alexandria
| 150-215
| dates Adam at 5592 BC and places creation outside of time
|-
| Hippolytus of Rome
| ?-235
| 5500 at the birth of Christ
|-
| Julius Africanus
| 160-240
| 5500 at the birth of Christ
|-
| Origen
| 182-251
| much less than 10,000
|-
| Lactantius
| 240-320
| less than 6000
|-
| Eusebius of Caesarea
| 263-339
| from Adam to the start of Christ's ministry is 5228 years
|-
| Augustine
| 354-430
| less than 6000
|-
| Venerable Bede
| 672-735
| 3952 years before Christ
|-
| George Syncellus
| ?-810
| 5534 years at the resurrection of Christ
|-
| John Calvin
| 1509-1564
| less than 6000
|-
| James Ussher
| 1581-1656
| 4004 at the birth of Christ
|-
| John Lightfoot
| 1602-1675
| 3928 at the birth of Christ
|}

Earth age opinions of prominent Christians - pre-1800

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Dale77:

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Theory of Evolution|evolutionary]] age.
{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| [[Irenaeus]]
| 130-202
| <6000
|-
| Theophilus
| ?-185
| 5529
|}

Earth age opinions of prominent Christians - pre-1800

2008-05-31T00:28:33Z

Dale77:

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[Evolution|evolutionary]] age.
{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| Irenaeus
| 130-202
| <6000
|-
| Theophilus
| ?-185
| 5529
|}

Earth age opinions of prominent Christians - pre-1800

2008-05-31T00:27:49Z

Dale77:

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth, prior to the current [[evolutionary|Evolution]] age.
{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| Irenaeus
| 130-202
| <6000
|-
| Theophilus
| ?-185
| 5529
|}

Earth age opinions of prominent Christians - pre-1800

2008-05-31T00:26:59Z

Dale77: New page: The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth. {| class="wikitable" |- ! Name ! Born-Died ! Quoted age of...

The following is a list of published opinions by prominent Christians, making an explicit declaration as to the age of the earth.
{| class="wikitable"
|-
! Name
! Born-Died
! Quoted age of Earth (years)
|-
| Irenaeus
| 130-202
| <6000
|-
| Theophilus
| ?-185
| 5529
|}

Young Earth Creationism

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Dale77: /* See also */

[[Image:Michelangelo creation-of-sun-and-moon.jpg|right|thumb|300px|[[Michelangelo|Michelangelo's]] painting of the creation of the [[Sun]] and [[Moon]].]]
'''Young Earth Creationism''', sometimes abbreviated ''YEC'',<ref>"YEC", can refer to Young Earth Creationist or Young Earth Creationism. "YECs" refers to Young Earth Creationists. The abbreviation was likely originally used by opponents, and possibly disparagingly, but is accepted by Young Earth Creationists, who sometimes use it of themselves.</ref> is a form of [[creationism]] which holds that the [[Earth|earth]] and the [[Universe|universe]] are approximately 6,000 years old.<ref>Sarfati, 1999, [http://www.creationontheweb.com/content/view/3837 Chapter 8, How old is the earth?].</ref><ref>Sarfati, 1999, [http://www.creationontheweb.com/content/view/3836 Chapter 7, Astronomy] of Refuting Evolution.</ref>

Young earth creationists hold that both creation and evolution are at root tied to [[worldview]]s, and because they are both claims about historical (or prehistorical) events, they depend on untestable assumptions. At the same time, young earth [[Creation Science|creation scientists]] argue that the young universe view is the explanation that best fits the evidence.

Most other scientists regard young earth creationism as being unscientific. Many do so because they believe that things such as [[radiometric dating]] and [[biology|biological]] observations have disproved it, or for ideological reasons.

== Beliefs ==

=== Biblical ===
Young Earth creationism generally takes the following positions regarding the biblical book of [[Genesis]]:
* Creation took place over a period of six ordinary (solar/24-hour) days, with God then "resting" on the seventh day.
* This creation, described in Genesis as "good" and "very good", was without flaw or defect.
* All people are descended from the first couple, [[Adam]] and [[Eve]].
* Adam and Eve [[sin]]ned, leading to their expulsion from the [[Garden of Eden]].
* A global [[Great Flood|Noachian flood]] occurred, destroying all land-based, air-breathing life, except that on the [[Ark]].
* The dispersal of humanity was caused by God after the [[Tower of Babel]]. <ref>[http://www.christiananswers.net/q-abr/confusionoflanguages.html Is there any reference to the confusion of languages at Babel in early Mesopotamian literature?] (ChristianAnswers.Net).</ref><ref>[http://www.christiananswers.net/q-abr/abr-a021.html Is there archaeological evidence of the Tower of Babel?] (ChristianAnswers.Net).</ref><ref>Jackson, Wayne, [http://www.christiancourier.com/archives/babel.htm The Tower of Babel—Legend or History?] [[December 17]] [[1999]] (Christian Courier).</ref>

=== Scientific ===
Young earth creationism holds that the scientific evidence is unreasonably ''interpreted'' by evolutionists and [[atheism|atheists]]/[[naturalism|naturalists]] as supporting their point of view, but that the same evidence can be reasonably interpreted by creationists to support the creationary point of view

They further argue that the scientific evidence is more consistent with the creationary point of view than the evolutionary point of view.

Some specific arguments are as follows:

* The [[First Law of Thermodynamics|first law of thermodynamics]] and [[Second law of thermodynamics|second law of thermodynamics]] argue against an eternal universe, and these laws point to the universe being created by [[God]].<ref>[http://godevidences.net/space/lawsofscience.php Evidences for God From Space—Laws of Science]</ref><ref>Thompson, Bert, [http://www.apologeticspress.org/articles/2329 So Long, Eternal Universe; Hello Beginning, Hello End!], 2001 (Apologetics Press)</ref><ref>http://www.creationscience.com/onlinebook/AstroPhysicalSciences14.html</ref>
* The [[theory of evolution]] is at odds with scientific evidence. They often cite secular scientific sources which agree with them on various points (for further details please see: [[theory of evolution]] and [[creationism]]).<ref>http://www.creationontheweb.com/content/view/21</ref>
* Both evolutionary scientists and young earth creation scientists believe that [[speciation]] occurs, however, young earth creation scientists state that speciation generally occurs at a much faster rate than evolutionary scientists believe is the case.<ref>[[Creation Ministries International]], [http://www.creationontheweb.com/content/view/3036/ Speciation: Questions and Answers]</ref>
*Many young earth creationists such as the young earth creationist at [[Creation Ministries International]] and [[CreationWiki]] assert that the [http://creationwiki.org/index.php/Bible_scientific_foreknowledge Bible contains knowledge that shows an understanding of scientific knowledge beyond that believed to exist at the time the Bible was composed].<ref>[http://creationwiki.org/index.php/Bible_scientific_foreknowledge Bible Scientific Foreknowledge]</ref><ref>http://www.answersingenesis.org/creation/v17/i1/medicine.asp</ref>

== Biblical exegesis ==

Young earth creationism holds that the book of Genesis is historical in nature and that [[Bible exegesis]] warrants a six-day creation with each day being 24 hours.<ref>[http://creationwiki.org/Days_of_creation Days of Creation] (CreationWiki).</ref><ref>[http://www.answersingenesis.org/home/area/faq/genesis.asp Genesis Questions and Answers] (Answers in Genesis).</ref><ref>Niessen, Richard, [http://www.icr.org/article/164/ Theistic Evolution and the Day-Age Theory] ''Impact'' 81, March 1980.</ref>
Andrew Kulikovsky describes it as follows:
{{QuoteBox|The hermeneutic employed by most YECs is best described as the historical-grammatical method in which historical narrative (such as the book of Genesis) is interpreted as literal history, prophecy is interpreted as prophecy, poetry is interpreted as poetry, etc.
<ref>Kulikovsky, Andrew S., [http://www.creationontheweb.com/images/pdfs/tj/tjv16v2_forster.pdf Fostering fallacy] ''Journal of Creation'' 16(2) 2002, p.31-36.</ref>}}
{{QuoteBox|Historical-grammatical exegesis involves a systematic approach to analyzing in detail the historical situation, events and circumstances surrounding the text, and the semantics and syntactical relationships of the words which comprise the text.<ref>Kulikovsky, Andrew S., [http://www.creationontheweb.com/content/view/4880/ The Bible and hermeneutics] ''Journal of Creation'' 19(3):14–20, December 2005, p.14-20.</ref>}}

== Age of the Universe and Earth - General Overview ==
Young earth creation scientists advance a number of reasons for the earth and universe being approximately 6,000 years old,<ref>[http://www.answersingenesis.org/home/area/faq/young.asp ‘Young’ age of the Earth & Universe Q&A] (Answers in Genesis).</ref><ref name="AiG Astr QA">[http://www.answersingenesis.org/home/area/faq/astronomy.asp Astronomy and Astrophysics Questions and Answers] (Answers in Genesis).</ref><ref>[http://www.creationontheweb.com/content/view/3040/ ‘Young’ age of the Earth & Universe Q&A] (Creation Ministries International).</ref> and raise a number of objections to claims of an extremely old age for the earth and the [[universe]].<ref>[http://www.answersingenesis.org/home/area/faq/dating.asp Radiometric Dating Questions and Answers] (Answers in Genesis)</ref><ref name="AiG Astr QA" /><ref>http://www.answersingenesis.org/home/area/faq/young.asp</ref> In regards to the field of [[geology]] these scientists believe that the evolutionary geological timescale is in error.<ref>Woodmorappe, John, [http://www.trueorigin.org/geocolumn.asp The Geologic Column: Does It Exist?] ''Journal of Creation'' 13(2):77–82, 1999 </ref><ref>Morris, Henry, [http://www.icr.org/index.php?module=articles&action=view&ID=54 Geology and the Flood] ''Impact'' 6, August 1973</ref><ref>[http://www.allaboutcreation.org/geologic-time-scale.htm Geologic Time Scale - The Misconceptions] (All About Creation)</ref> Young earth creationist scientists also believe that there are multiple lines of evidence from the field of [[geology]] showing that the earth is young.<ref>[http://www.answersingenesis.org/home/area/faq/geology.asp Geology Questions and Answers] (Answers in Genesis)</ref><ref>[http://www.creationism.org/topbar/geology.htm Geology] (Creation.org)</ref><ref>[http://www.nwcreation.net/geologylinks.html Geology Links] (Northwest Creation Network)</ref><ref>Baumgardner, John, [http://globalflood.org/ Genesis Flood] [[28 July]] [[2003]].</ref> Young earth creationist scientists use a [[geologic system|geological system]] that more heavily relies on [[Catastrophism|catastrophism]] and reject the [[uniformitarianism (science)|uniformitarian]] assumptions behind the older dates derived by secular geologists, and thus reject these dates. <ref>http://www.answersingenesis.org/articles/ee/geologic-record</ref> In addition, young earth creationist scientists point out that catastrophism is increasing being accepted in the field of geology. <ref>http://www.grisda.org/origins/12061.htm</ref><ref>http://www.icr.org/index.php?module=articles&action=print&ID=84</ref>

== Astronomy ==
[[Image:NGC .jpg|right|thumb|350px|The majestic spiral [[galaxy]] ''NGC 4414'', imaged by the [[Hubble Space Telescope]] in 1995.]]
The young earth creationism view is that the various astronomical bodies such as [[planet]]s, [[star]]s, and [[galaxy|galaxies]] were supernaturally created and that [[Materialism|materialistic]] explanations of the the origins of various astronomical bodies are insufficient and counter evidence.<ref>Brown, 1991, [http://www.creationscience.com/onlinebook/AstroPhysicalSciences.html Astronomical and Physical Sciences]; Sarfati, 1999, [http://www.creationontheweb.com/content/view/3836 Chapter 7].</ref> In addition, creationists often cite the secular scientific literature in order to make the case that materialist explanations of various astronomical bodies are inadequate:
{{cquote|...most every prediction by theorists about planetary formation has been wrong.<ref>Scott Tremaine, as quoted by Richard A. Kerr, “Jupiters Like Our Own Await Planet Hunters,” Science, Vol. 295, 25 January 2002, p. 605, quoted by [http://www.creationscience.com/onlinebook/ReferencesandNotes42.html Brown, 2001, notes for chapter 43].</ref>}}
{{cquote|Attempts to find a plausible naturalistic explanation of the origin of the [[Solar System]] began about 350 years ago but have not yet been quantitatively successful, making this one of the oldest unsolved problems in modern science.<ref>Stephen G. Brush, A History of Modern Planetary Physics, Vol. 3 (Cambridge, UK: Cambridge University Press, 1996, p. 91, quoted by [http://www.creationscience.com/onlinebook/ReferencesandNotes42.html Brown, 2001, notes for chapter 43]).</ref>}}
{{cquote|We don’t understand how a single star forms, yet we want to understand how 10 billion stars form.<ref>Carlos Frenk, as quoted by Robert Irion, “Surveys Scour the Cosmic Deep,” Science, Vol. 303, 19 March 2004, p. 1750, quoted by Brown, 1991, [http://www.creationscience.com/onlinebook/ReferencesandNotes59.html Notes for chapter 61]</ref>}}
{{cquote|We cannot even show convincingly how galaxies, stars, planets, and life arose in the present universe.<ref>Michael Rowan-Robinson, “Review of the Accidental Universe,” New Scientist, Vol. 97, 20 January 1983, p. 186, quoted by Brown, 1991, [http://www.creationscience.com/onlinebook/ReferencesandNotes59.html Notes for chapter 62].</ref>}}

In 2001, Cristina Chiappini wrote regarding the [[Milky Way]] galaxy the following:
:". . . it is an elegant structure that shows both order and complexity. . . . The end product is especially remarkable in the light of what is believed to be the starting point: nebulous blobs of gas. How the universe made the Milky Way from such simple beginnings is not altogether clear. - Cristina Chiappini, "The Formation and Evolution of the Milky Way," [[American Scientist]] (vol. 89, Nov./Dec. 2001), p. 506. <ref>http://www.icr.org/article/547/</ref>

Dr. [[Walt Brown]] provides numerous citations to the secular science literature that corroborate the failings of current old universe paradigm explanations in regards to the planets, stars, and galaxies.<ref>http://www.creationscience.com/onlinebook/ReferencesandNotes43.html</ref><ref>http://www.creationscience.com/onlinebook/ReferencesandNotes60.html#wp1142334</ref><ref>http://www.creationscience.com/onlinebook/ReferencesandNotes61.html#wp1212721</ref>

The [[Institute for Creation Research]] has a notable essay by David Coppedge entitled "Mature at Birth: Universe Discredits Evolution" which cites recent findings which challenge an old universe paradigm.<ref>http://www.icr.org/article/2946/</ref> In addition, [[Henry Morris]] has an essay regarding the subject of the failings of the old universe paradigm entitled "What Astronomers Don't Know". <ref>http://www.icr.org/article/547/</ref>

Young earth creationist scientists also contest the [[Big Bang theory]] stating that it is scientifically unsound.
<ref name="BB Critique">Thompson, Bert, Harrub, Brad, and May, Branyon [http://www.apologeticspress.org/modules.php?name=Read&cat=1&itemid=22 The Big Bang Theory—A Scientific Critique] ''Apologetics Press'', May 2003 - 23[5]:32-34,36-47.</ref>
<ref>Brown, Walt, 2001, [http://www.creationscience.com/onlinebook/AstroPhysicalSciences16.html Big Bang?]</ref> <ref>http://www.apologeticspress.org/articles/309</ref> <ref>http://www.apologeticspress.org/articles/2047</ref> <ref>http://www.icr.org/article/343/</ref>
=== Starlight and the Age of the Universe ===
{{main|Starlight problem}}

[[Image:Barry_setterfield.jpg‎|right|thumb|175px|[[Barry Setterfield]]]]
Anti-creationists often claim that [[star|starlight]] from millions of light years away demonstrates that the Biblical timescale of 6,000 years is in error, as insufficient time has passed for the light from distant stars to reach [[Earth]].
Creationists respond in part by pointing out that the popular Big Bang theory has its own star light-travel time problem (the horizon problem), citing the work of Dr. [[Charles W. Misner]]. <ref>Lisle, Jason, [http://www.creationontheweb.com/content/view/167/ Light-travel time: a problem for the big bang], Creation 25(4):48–49, September 2003.</ref>

Secondly, creationists have proposed a number of explanations for the objection, and although none are yet certain, they claim that it shows that the critics' claims that it cannot be explained is unfounded.

==== Setterfield's decay of the speed of light ====

One early explanation was that of creationist [[Barry Setterfield]], who proposed that the speed of light was faster in the past.<ref>Wieland, Carl, [http://www.creationontheweb.com/content/view/2551/ Speed of light slowing down after all?], Journal of Creation 16(3):7–10, December 2002.</ref>.
Critics objected to Setterfield's proposal, including on the grounds that the constancy of the speed of light is one of science's most fundamental laws.<ref name="JS">Sarfati, Jonathan, [http://www.creationontheweb.com/content/view/2430/ Have fundamental constants changed, and what would it prove?], 22nd August, 2001.</ref>
Yet in 1999, John Webb, a professor at the University of New South Wales in Sydney, Australia, and his colleagues reported astronomical observations suggesting that the value of the fine-structure constant (which is related to the speed of light) may have changed (although the size of the change was much smaller than proposed by Setterfield).
They subsequently published this in 2001 in ''[[Physical Review Letters]]''.<ref>http://www.nature.com/physics/highlights/6849-3.html#ref1</ref><ref name="JS" />
However, other problems with the proposal has led most creationists to abandon the idea.<ref>For example, [http://www.creationontheweb.com/content/view/2996#c_decay CMI] and [http://www.answersingenesis.org/home/area/faq/dont_use.asp#c_decay AiG] say that this is an idea that should not be used.</ref>

==== Russell Humphreys' model ====

Creationary physicist Dr. [[Russell Humphreys]] proposed a model based on [[Albert Einstein|Einstein's]] law of relativity (as the Big Bang model is), but with a different starting assumption, a bounded universe.
Humphreys' model proposes that God created the universe much smaller than it is now, then expanded it, quoting the Bible saying that God "stretched out the heavens".
In such a scenario, time would pass at different rates on Earth and in outer parts of the universe, so that while 6,000 years went by on Earth, billions of years passed on the outer edge of the universe.
This model is also based on the [[Genesis]] account recording the days of creation according to time on Earth, rather than elsewhere.

==== John Hartnett's model ====

Young earth creationist scientist Dr. [[John Hartnett]] proposes a model similar to Humphreys, wherein the Earth was trapped in a time-dilation field caused by extremely strong gravitation during the first few days of creation, from Earth's point of view, while billions of years passed for the rest of the universe.
He attributes the field, it's removal and the continued balance in our solar system (after the field was removed) to divine intervention. <ref>Hartnett, John G., [http://www.creationontheweb.com/images/pdfs/tj/j17_2/j17_2_98-102.pdf A new cosmology: solution to the starlight travel time problem] ''Journal of Creation'' 17(2):98–102, August 2003.</ref>
Whilst Humphreys' model has time dilation caused only by gravity (per [[Albert Einstein|Einstein's]] [[General Theory of Relativity]]), Hartnett's model also takes into account time dilation caused by motion (God's expansion of the universe) (per Einstein's [[Special Theory of Relativity]]).

== Biology ==

According to young-Earth creationists, God separately created each ''kind'' of living thing, or ''[[baraminology|baramin]]'', to reproduce "after its kind".
Living things had built into them a capacity for variation and adaptation, but within the limits of their ''kind''.
Genetically, in the case of sexually-reproducing species, much this is due to the [[information]] carried on each living thing's [[DNA]] being a subset of the parent's DNA, with the subset of information being selected for by the process known as natural selection (described by a creationist before Darwin wrote about it).
Mutations also play a part in this variation, but only to the extent of ''destroying'' genetic information, not ''creating'' it.

Many of the ensuing variations have been classified by science as different ''species'', but this speciation is not evolution, as it does not involve the generation of new genetic information and therefore could not have produced the evolutionary "family tree".

YECs believe that most of the world's living things were wiped out by the [[Great Flood]], but that pairs of each ''kind'' that could not survive in a flood (i.e. air-breathing, land-dwelling creatures) survived the flood on [[Noah's Ark]], and from the Flood survivors all modern species have descended.

== Geology ==

YECs believe that most rocks were laid down in two main episodes.
The first was in creation week, particularly when God caused the waters of the Earth to gather together into the sea and dry land to appear.
The second was during Noah's Flood.
The effects of a global watery catastrophe would have been enormous, with massive amounts of erosion and sedimentation.
Further, many young-Earth creationists believe that there was a single supercontinent prior to the Flood, which broke up during the Flood.
This would have further contributed to a massive reshaping of the Earth's surface.

== Anthropology ==
{{main|Biblical anthropology}}

YECs believe that all intact evidence of civilisation is evidence of post-flood civilisation, as the [[Global flood|Flood]] destroyed the pre-flood world.
God confounded man's single language at the [[Tower of Babel]], forcing different family groups to separate and spread around the world.
Most of the people groups listed in the 'Table of Nations' in {{Bible ref|Genesis|10}}, which contains a family tree of Noah's descendants, are identifiable from non-biblical records.
People enduring a forced migration will find any shelter they can, and this would explain much of the evidence of "cavemen".

== Contrasted with evolution ==

The young earth creationism view contrasts with evolution and other aspects of the old universe view in the following ways:
* According to the [[chronogenealogies]] in the Bible, the age of the [[universe]] and [[Earth]] is approximately 6,000 years. The old universe view is that the universe started about 14,000 million years ago, and Earth was formed around 4,500 million years ago.
* The creation account has everything being created over a period of six ordinary days, whereas the old universe view has things appearing over billions of years.
* The order of creation is different. The creation account has the Earth before the sun, plants before the sun, and birds before land animals, among other differences. The old universe view is the opposite order for each of these.
* The creation account records that death didn't exist prior to the [[Fall of man|Fall]], whereas the evolutionary view is of millions of years of death and suffering prior to the appearance of [[homo sapiens|man]].
* The creation account records various living things being separately created, whereas the evolutionary view has all living things being descended from the first living cell.

== Responses to criticisms ==

Young Earth creationist responses to criticisms from atheistic evolutionists, theistic evolutionists, progressive creationists, and others include the following:
* ''The young Earth view is just one interpretation of the Bible.''
: The young Earth view is the clear intention of the authors of the Bible. See [[Creation week]] for more. Also, the young Earth view was the view of most of the church throughout most of its history. That has only changed in order to accommodate non-biblical views of history.
* ''Creationists read the Bible literally, whereas parts, such as the creation account, are really metaphor.''
: Creationists reject that they read all the Bible literally, and accept that there is metaphor an other non-literal passages in the Bible. Instead, they read the Bible the way it was meant to be understood, which in the case of the creation account, is as literal history. See [[#Biblical exegesis|Biblical exegesis]] above and [[Creation week]] for more.
* ''Evolution has scientific evidence, and creationism does not.''
: Both creationists and evolutionists have the same evidence. The difference is in how that evidence is interpreted.
* ''Creation relies on faith, not evidence.''
: Both creation and evolution are faith positions based on different worldviews. Evolutionists exclude God from consideration ''a priori'', not because of the evidence.
* ''If creation had scientific merit, why don't they publish their evidence in peer-reviewed scientific papers?''
: The scientific establishment won't allow creationists to publish. See [[Suppression of alternatives to evolution]].
* ''Creationists start with a preconception and try and fit the evidence to that. Evolutionists start with the evidence.''
: Both creationists and evolutionists have their worldview as a starting point. Evolutionists try and fit the evidence into their idea just as much as they accuse the creationists of doing.
* ''Because they are based on the Bible, creationists are not willing to change their views. Evolutionists will change their views as new evidence is found.''
: Creationists start with the Bible as the foundation of their views, but beyond that are willing to change their views as new evidence is found. Evolutionists are willing to change the details of how evolution works, but are not prepared to change their basic view that evolution did occur.
* ''Creationists are anti-science.''
: Many creationists are scientists and fully support science. They never reject science itself, and the criticism is bogus.

== Specific Arguments For a Young Earth and Universe ==
[[Image:Roth-01.gif|right|thumb|350px|The arrows point to [[Paraconformity|paraconformities]] at the [[Grand Canyon]].]]
"Many scientific arguments can be used to show that the evidence is more consistent with a recent creation than an [http://creationwiki.org/Old_Earth old Earth]. Some arguments put forward in support of a recent creation simply put an upper limit on the age of the [http://creationwiki.org/Earth Earth], [http://creationwiki.org/Solar_system solar system], or [http://creationwiki.org/Universe universe], which are inconsistent with an ancient creation"<ref name="cwye">[http://creationwiki.org/index.php?title=Young_earth&oldid=80836 Young earth - CreationWiki] ''(quotes taken from the March 28, 2007, version of the article)''</ref> (according to uniformitarian assumptions). The following is a list of various scientific reasons:

# "The old-earth idea was developed historically, not from letting the physical facts speak for themselves but by imposing anti-biblical philosophical assumptions onto the geological observations. See the following [http://www.answersingenesis.org/docs2004/naturalismChurch.asp article]..."<ref name="aigcompelling">[http://www.answersingenesis.org/home/area/feedback/2006/0303.asp What are the most compelling evidences of a young earth - AiG]</ref>
#[[William R. Corliss]] is a respected cataloger of scientific [[anomaly|anomalies]] and the science magazine ''[[New Scientist]]'' had an article which focused on Mr. Corliss's career as a cataloger of scientific anomalies.<ref>Adrian Hope, ''Finding a Home for Stray Fact'', New Scientist, July 14, 1977, p. 83</ref> Mr. Corliss has cataloged scores of [[Anomaly|anomalies]] which challenge the old earth geology [[paradigm]].<ref>http://www.science-frontiers.com/sourcebk.htm</ref><ref>http://www.apologeticspress.net/articles/184</ref>
# "The radiometric dating methods are based on those same naturalistic, uniformitarian, anti-biblical assumptions and there is plenty of published evidence that they do not give valid dates. Besides the RATE research mentioned earlier, consider the well-researched arguments in ''[http://www.answersingenesis.org/p/10-3-090 The Mythology of Modern Dating Methods]''."<ref name="aigcompelling" />
# "The almost complete absence of evidence of erosion or soil layers or the activity of living things (plant roots, burrow marks, etc.) at the upper surface of the various strata (showing that the stratum did not lay there for thousands or millions of years before the next layer was deposited)."<ref name="aigcompelling" />
# "Polystrate fossils (usually trees) that cut through more than one layer of rock (even different kinds of rock supposedly deposited over thousands if not millions of years). The trees would have rotted and left no fossil evidence if the deposition rate was that slow."<ref name="aigcompelling" />
# "Soft-sediment deformation—that thousands of feet of sedimentary rocks (of various layers) are bent (like a stack of thin pancakes over the edge of a plate), as we see at the mile-deep Kaibab Upwarp in the Grand Canyon. Clearly the whole, mile-deep deposit of various kinds of sediment was still relatively soft and probably wet (not like it is today) when the earthquake occurred that uplifted one part of the series of strata."<ref name="aigcompelling" />
# "Many fossils that show (require) very rapid burial and fossilization. For example, soft parts (jellyfish, animal feces, scales and fins of fish) or whole, large, fully-articulated skeletons (e.g., whales or large dinosaurs such as T-Rex) are preserved. Or we find many creatures’ bodies contorted. All this evidence shows that these creatures were buried rapidly (in many cases even buried alive) and fossilized before scavengers, micro-decay organisms and erosional processes could erase the evidence. These are found all over the world and all through the various strata."<ref name="aigcompelling" />
# "...distant starlight is no more of a problem for young-earth creationists than it is for big bang proponents..."<ref name="aigcompelling" />
#"[[Paraconformity|Paraconformities]] challenge the old earth uniformitarian geology [[paradigm]]."<ref>http://www.grisda.org/georpts/36.pdf</ref><ref>http://www.grisda.org/2003-FSC-open/Roth-RecentCreation.htm</ref><ref>http://www.seeking-god.co.uk/id188.htm</ref><ref>http://www.cs.unc.edu/~plaisted/ce/flood.html</ref>
# '''Geomagnetic field decay'''
#:"Observations made of the strength of Earth's magnetic field over the last 150 years show that it is decaying, which puts an upper limit on the age of the Earth. If the decay is projected back 20,000 years, the heat produced by the electric current that generates the Earth's magnetic field would have liquefied the Earth. Naturally this would make life impossible. The best model for the Earth's magnetic field and observed data places the age of Earth at 6,000 – 8,700 years."<ref name="cwye" />
#:"The total energy stored in the earth's magnetic field ("dipole" and "non-dipole") is decreasing with a half-life of 1,465 (± 165) years.12 Evolutionary theories explaining this rapid decrease, as well as how the earth could have maintained its magnetic field for ''billions of years'' are very complex and inadequate. A much better creationist theory exists. It is straightforward, based on sound physics, and explains many features of the field: its creation, rapid reversals during the Genesis flood, surface intensity decreases and increases until the time of Christ, and a steady decay since then.13 This theory matches paleomagnetic, historic, and present data, most startlingly with evidence for rapid changes.14 The main result is that the field's total energy (not surface intensity) has always decayed at least as fast as now. At that rate the field could not be more than '''20,000 years''' old.15"<ref name="icrye" />
#:"Presence of magnetic fields around solar system bodies (Mercury, Jupiter's moon Ganymede, Neptune, Uranus) without an obvious internal dynamo. No natural process is known which could sustain a magnetic field around these bodies - their magnetic fields should have decayed out of existence if they ever had any."<ref name="nwcn" />
# '''Pleochroic halos'''
#:"Radioactive inclusions in rock often cause concentric spheres of discoloration due to the damage caused by alpha particles as they are emitted by the radioactive substance. Pleochroic halos are the scars of radioactive decay, particularly alpha decay. These scars appear as spheres (rings when views in cross-section) in the rock surrounding a decaying radioactive atom. The size of the halo is a signature of the energy of the emission and therefore the element and isotope involved. Creationists use these halos in several ways to suggest problems with the standard uniformitarian model."<ref name="cwye" />
# '''Helium diffusion'''
#:"One type of nuclear decay is the emission of Helium nuclei known as an alpha emission. Elements like uranium and thorium produce helium in zircons as a by-product of their radioactivity. This helium seeps out of (sic) zircons quickly over a wide range of temperatures. If the zircons really are about 1.5 billion years old (the age which conventional dating gives assuming a constant decay rate), almost all of the helium should have dissipated from the zircons long ago. But there is a significant amount of helium still inside the zircons, showing their ages to be 6000 +/- 2000 years. Accelerated decay must have produced a billion years worth of helium in that short amount of time."<ref name="cwye" />
#:"Uranium and thorium generate helium atoms as they decay to lead. A study published in the ''Journal of Geophysical Research'' showed that such helium produced in zircon crystals in deep, hot Precambrian granitic rock has not had time to escape.25 Though the rocks contain ''1.5 billion years'' worth of nuclear decay products, newly-measured rates of helium loss from zircon show that the helium has been leaking for only '''6,000''' (± 2000) '''years'''.26 This is not only evidence for the youth of the earth, but also for episodes of greatly accelerated decay rates of long half-life nuclei within thousands of years ago, compressing radioisotope timescales enormously."<ref name="icrye" />
# '''Helioseismology'''
#:"The core of the sun produces deuterium from hydrogen fusion at 5 million degrees K. The heat is transferred from the core by convection currents so it could reach surface in days, not a million years. It also leads to an age for the sun based on the deuterium/hydrogen ratio of the local interstellar medium of 6,000-12,857 years."<ref name="cwye" />
# '''Accelerated Nuclear Decay'''
#:"The main assumption of radiometric dating is that the decay rates are constant with time. If the decay rate has varied significantly over time then any date based on radioactive decay is worthless. However, if radioactive decay has been happening for Billions of years then there is insufficient argon diffusion, insufficient lead diffusion, insufficient helium in the air, and too much Helium in Rocks. Recent experiments commissioned by the RATE group indicate that "1.5 billion years" worth of nuclear decay has taken place, but in one or more short periods 4000 - 8000 years ago. This would shrink the alleged 4.5 billion year radioisotope age of the earth to only a few thousand years."<ref name="cwye" />
#:"Radiohalos are rings of color formed around microscopic bits of radioactive minerals in rock crystals. They are fossil evidence of radioactive decay.21 "Squashed" Polonium-210 radiohalos indicate that Jurassic, Triassic, and Eocene formations in the Colorado plateau were deposited '''within months''' of one another, not ''hundreds of millions of years'' apart as required by the conventional time scale.22 "Orphan" Polonium-218 radiohalos, having no evidence of their mother elements, imply '''accelerated nuclear decay''' and very rapid formation of associated minerals."<ref name="icrye" />
# '''Galaxies wind themselves up too fast.'''
#:"The stars of our own galaxy, the Milky Way, rotate about the galactic center with different speeds, the inner ones rotating faster than the outer ones. The observed rotation speeds are so fast that if our galaxy were more than '''a few hundred million years old''', it would be a featureless disc of stars instead of its present spiral shape.1 Yet our galaxy is supposed to be at least ''10 billion years'' old. Evolutionists call this "the winding-up dilemma," which they have known about for fifty years. They have devised many theories to try to explain it, each one failing after a brief period of popularity. The same "winding-up" dilemma also applies to other galaxies."<ref name="icrye">[http://www.icr.org/article/1842/ Evidence for a Young World - Institute for Creation Research]</ref>
# '''Comets.'''
#:"According to evolutionary theory, comets are supposed to be the same age as the solar system, about ''five billion'' years. Yet each time a comet orbits close to the sun, it loses so much of its material that it could not survive much longer than about 100,000 years. Many comets have typical ages of less than '''10,000 years'''.4"<ref name="icrye" />
#:"The origin of the comets in our solar system is a great mystery from an old universe perspective as they degrade rapidly. While evolutionary astronomers once thought the Oort cloud could account for all comets, the Kuiper belt has been revived to explain their existence."<ref name="nwcn" />
# '''Not enough mud on the sea floor.'''
#:"Each year, water and winds erode about 20 billion tons of dirt and rock from the continents and deposit it in the ocean.6 This material accumulates as loose sediment on the hard basaltic (lava-formed) rock of the ocean floor. The average depth of all the sediment in the whole ocean is less than 400 meters.7 The main way known to remove the sediment from the ocean floor is by plate tectonic subduction. That is, sea floor slides slowly (a few cm/year) beneath the continents, taking some sediment with it. According to secular scientific literature, that process presently removes only 1 billion tons per year.7 As far as anyone knows, the other 19 billion tons per year simply accumulate. At that rate, erosion would deposit the present mass of sediment in less than '''12 million years'''. Yet according to evolutionary theory, erosion and plate subduction have been going on as long as the oceans have existed, an alleged ''three billion years''. If that were so, the rates above imply that the oceans would be massively choked with sediment dozens of kilometers deep. An alternative (creationist) explanation is that erosion from the waters of the Genesis flood running off the continents deposited the present amount of sediment within a short time '''about 5,000 years ago'''."<ref name="icrye" /> (some emphasis added, but not all)
#:"Present erosion rate could produce all the existing ocean sediment in only 15 million years."<ref name="nwcn" /><ref>Morris, J. D. 1994. The Young Earth. Master Books. pp. 90.</ref>
# '''Not enough sodium in the sea.'''
#:"Every year, rivers8 and other sources9 dump over 450 million tons of sodium into the ocean. Only 27% of this sodium manages to get back out of the sea each year.9,10 As far as anyone knows, the remainder simply accumulates in the ocean. If the sea had no sodium to start with, it would have accumulated its present amount in less than 42 million years at today's input and output rates.10 This is much less than the evolutionary age of the ocean, ''three billion years''. The usual reply to this discrepancy is that past sodium inputs must have been less and outputs greater. However, calculations that are as generous as possible to evolutionary scenarios still give a maximum age of only '''62 million years'''.10 Calculations11 for many other seawater elements give much younger ages for the ocean."<ref name="icrye" />
# '''Many strata are too tightly bent.'''
#:"In many mountainous areas, strata thousands of feet thick are bent and folded into hairpin shapes. The conventional geologic time scale says these formations were deeply buried and solidified for ''hundreds of millions of years'' before they were bent. Yet the folding occurred without cracking, with radii so small that the entire formation had to be still wet and unsolidified when the bending occurred. This implies that the folding occurred '''less than thousands of years''' after deposition."<ref name="icrye" />
# '''Biological material decays too fast.'''
#:"Natural radioactivity, mutations, and decay degrade DNA and other biological material rapidly. Measurements of the mutation rate of mitochondrial DNA recently forced researchers to revise the age of "mitochondrial Eve" from a theorized ''200,000 years'' down to possibly as low as '''6,000 years'''.17 DNA experts insist that DNA cannot exist in natural environments longer than '''10,000 years''', yet intact strands of DNA appear to have been recovered from fossils allegedly much older... Bacteria allegedly ''250 million years'' old apparently have been revived with no DNA damage. Soft tissue and blood cells from a dinosaur have astonished experts."<ref name="icrye" />
# '''Too much carbon 14 in deep geologic strata.'''
#:"With their short 5,700-year half-life, no carbon 14 atoms should exist in any carbon older than 250,000 years. Yet it has proven impossible to find any natural source of carbon below Pleistocene (Ice Age) strata that does not contain significant amounts of carbon 14, even though such strata are supposed to be ''millions or billions of years'' old. Conventional carbon 14 laboratories have been aware of this anomaly since the early 1980s, have striven to eliminate it, and are unable to account for it... These constitute very strong evidence that the earth is only '''thousands''', not billions, of years old."<ref name="icrye" />
# '''Not enough Stone Age skeletons.'''
#:"Evolutionary anthropologists now say that ''Homo sapiens'' existed for at least 185,000 years before agriculture began,28 during which time the world population of humans was roughly constant, between one and ten million. All that time they were burying their dead, often with artifacts. By that scenario, they would have buried at least eight billion bodies.29 If the evolutionary time scale is correct, buried bones should be able to last for much longer than 200,000 years, so many of the supposed eight billion stone age skeletons should still be around (and certainly the buried artifacts). Yet only a few thousand have been found. This implies that the Stone Age was much shorter than evolutionists think, perhaps only '''a few hundred years''' in many areas."<ref name="icrye" />
# '''Agriculture is too recent.'''
#:"The usual evolutionary picture has men existing as hunters and gatherers for ''185,000 years'' during the Stone Age before discovering agriculture less than 10,000 years ago.29 Yet the archaeological evidence shows that Stone Age men were as intelligent as we are. It is very improbable that none of the eight billion people mentioned in item 12 should discover that plants grow from seeds. It is more likely that men were without agriculture '''for a very short time''' after the Flood, if at all."<ref name="icrye" />
# '''History is too short.'''
#:"According to evolutionists, Stone Age ''Homo sapiens'' existed for ''190,000 years'' before beginning to make written records about '''4,000 to 5,000 years''' ago. Prehistoric man built megalithic monuments, made beautiful cave paintings, and kept records of lunar phases.30 Why would he wait two thousand centuries before using the same skills to record history? The Biblical time scale is much more likely."<ref name="icrye" />
# '''"Existence of unstable rings around planets like Saturn. Rings are not stable and will not last."'''<ref name="nwcn" /><ref>Slusher, H. S. 1980. ''Age of the Cosmos''. Institute for Creation Research. pp. 65-72.</ref>
# '''Recession of the moon from the earth'''
#:"The moon is moving away from the earth gradually due to tidal activity. This movement is too fast for the earth-moon system to be 4.6 billion years old."<ref name="nwcn" /><ref>Huse, S. M. 1993. ''The Collapse of Evolution''. Baker Books. pp. 41-42.</ref>
# '''Shrinking sun'''
#:"Sun may be shrinking a few feet each year. Can't extrapolate this trend back to the past very far without effecting earth's environment."<ref name="nwcn" /><ref>Hinderliter, H. 1989. ''The Shrinking Sun. Design and Origins in Astronomy''. Creation Research Society. pp. 107-112.</ref>
# '''Absence/shortage of solar neutrinos'''
#:"Nuclear fusion in the sun's core should give off neutrinos. Experiments have not detected an adequate number of neutrinos - this is a well known problem. Some creationists have argued that this implies solar heat is due to gravity and not fusion - this would imply a young sun."<ref name="nwcn" /><ref>Hinderliter, H. 1989. ''The Shrinking Sun. Design and Origins in Astronomy''. Creation Research Society. pp. 113-125.</ref>
# '''Polonium Halos'''
#:"Robert Gentry's work showed that the Earth's granite was never in a molten condition, because polonium halos survive only in solid rock and the half-life of polonium is much too short to survive a multimillion-year cooling time. His results seem to indicate that the Earth was created instantaneously, in a cool condition. If true, it is clear evidence for creation and a young earth."<ref name="nwcn" />
# '''Human population growth'''
#:"If humans had been around more than a few thousand years, they would have populated the earth more quickly."<ref name="nwcn" /><ref>Morris, J. D. 1994. ''The Young Earth''. Master Books. pp. 70-71.</ref>
# '''Rapid Oil Formation'''
#:"It has been claimed that oil was formed over 100 millions of years from organic remains, but recent experiments have shown that oil can be produced under the right conditions in a matter of minutes."<ref name="nwcn" />
#:"Experiments by the U.S. Bureau of mines showed that petroleum (oil) can be produced from organic material in only 20 minutes."<ref name="nwcn" /><ref>Hayden R. Appell, Y.C. Fu, Sam Friedman, et al, “Converting Organic Wastes to Oil,” RL-7560 (Washington, D.C., United States Department of the Interior, Bureau of Mines, 1971.)</ref>
#:"British scientists claimed to have invented a way to turn household garbage into oil suitable for home heating or power plant use. 'We are doing in 10 minutes what it has taken nature 150 million years to do', said Noel McAuliffe of Manchester University..."<ref name="nwcn" /><ref>Sentinel Star, 2/26/1982</ref>
#:"Bottom line - Economic accumulations of oil and gas can be generated in thousands of years in sedimentary basins that have experienced hot fluid flow for similar durations."<ref name="nwcn" /><ref>The Petroleum Exploration Society of Australia No. 24, 1996, p.</ref>
# '''Rapid Wood Petrification'''
#:"Petrified wood was believed to required thousands or even millions of years, but a US patent now exists that is able to produce petrified wood rapidly."<ref name="nwcn" />
#:"A mineralized sodium silicate solution for the application to wood has a composition causing it to penetrate the wood and jell within the wood so as to give the wood the non-burning characteristics of petrified wood."<ref name="nwcn" /><ref>US Patent & Trademark Office, [http://patft.uspto.gov/netacgi/nph-Parser?Sect1=PTO1&Sect2=HITOFF&d=PALL&p=1&u=%2Fnetahtml%2FPTO%2Fsrchnum.htm&r=1&f=G&l=50&s1=4,612,050.PN.&OS=PN/4,612,050&RS=PN/4,612,050 Patent No. 4,612,050]</ref>
# '''Tree rings'''
#:"Tree rings, including rings on petrified forest trees, can't be traced back more than some thousands of years."<ref name="nwcn" /><ref>Morris, H. M. 1961. The Genesis Flood. pp. 392-393.</ref>
# '''Only recently known civilizations'''
#:"Earliest known civilizations are only a few thousand years old."<ref name="nwcn" /><ref>Morris, J. D. 1994. The Young Earth. Master Books. pp. 70.</ref>
# '''Niagara falls'''
#:"Erosion of the system indicates it is only a few thousand years old."<ref name="nwcn" /><ref>Morris, J. D. 1994. The Young Earth. Master Books. pp. 48-49.</ref>
# '''Mississippi river delta'''
#:"Erosion rate and amount of sediment accumulated indicate that it is only a few thousand years old."<ref name="nwcn" /><ref>Mehlert, A. W. "Another Look at the Age and History of the Mississippi River." pp. 121-123. Creation Research Society Quarterly, December 1988.</ref>
# '''Lack of equilibrium of Carbon-14/Carbon-12 ratio'''
#:"This ratio should reach equilibrium in the atmosphere in only some thousands of years, but it hasn't reached that point yet."<ref name="nwcn" /><ref>Morris, J. D. 1994. The Young Earth. Master Books. pp. 73-74.</ref>
# '''Erosion rate of the continents'''
#:"Continental mass divided by erosion rate would wash all the continents into the ocean in about 14 million years."<ref name="nwcn" /><ref>Morris, J. D. 1994. The Young Earth. Master Books. pp. 88-90.</ref>

== Adherents of Young Earth Creationism ==

Young Earth Creationism is a subset of [[Creationism]] most commonly found among members of the [[Abrahamic religion]]s, especially [[Judaism]], [[Christianity]], and [[Islam]] (for details please see: [[Creationism]]). In regards to early Judaism and early Christianity,
early [[Judaism]] supported young earth creationism and a majority of the early [[church fathers]] held the young earth creationist view.<ref>James-Griffiths, James,[http://www.answersingenesis.org/creation/v26/i2/tradition.asp Creation days and Orthodox Jewish tradition] ''Creation'' 26(2):53–55, March 2004.</ref><ref>Bradshaw, Robert I., [http://www.robibrad.demon.co.uk/Chapter3.htm Creationism & the Early Church, chapter 3, The Days of Genesis 1]</ref><ref>http://www.creationontheweb.com/images/pdfs/tj/tjv16v2_forster.pdf</ref>

== Organizations and publications ==

=== Organizations ===

Some of the more notable young earth creationist organizations include: [[Answers in Genesis]] (America and the United Kingdom), [[Creation Ministries International]] (Australia, Canada, New Zealand, Singapore, South Africa, U.S.A., and United Kingdom), [[Institute for Creation Research]] (U.S.A.), [[Creation Research Society]] (U.S.A.), and [[NorthWest Creation Network]] (Washington state, U.S.A.) which founded [[CreationWiki]].

=== Magazines and newsletters ===

The Institute for Creation Research publishes a free monthly magazine, ''Acts & Facts'', which includes news of the organization and articles.

Creation Ministries International publishes a 56-page colour magazine, ''Creation'', with no paid advertising, which is distributed to 140 countries.<ref>http://www.creationontheweb.com/content/view/3871/97</ref>

Answers in Genesis, which previously distributed ''Creation'', began their own magazine, ''Answers'', in 2006. It contains advertising and its target audience is primarily American.<ref>http://www.answersingenesis.org/articles/am</ref>

=== Peer-reviewed journals ===

The [[Creation Research Society Quarterly]] is published quarterly by the Creation Research Society<ref>http://www.creationresearch.org/crsq.html</ref>, and the Journal of Creation is published three times a year by Creation Ministries International<ref>http://www.creationontheweb.com/content/view/3873/98</ref>

==Further Reading==

*[[Duane Gish]], ''Evolution: The Fossils Still Say No!'', El Cajon: [[Institute for Creation Research]], 1996 <ref>http://www.icr.org/store/index.php?main_page=pubs_product_book_info&products_id=2176</ref>
*[[Jonathan Sarfati]], ''Refuting Evolution'', Master Books, 1999 [http://www.creationontheweb.com/content/view/4014/ (Free on-line version)]
*Jonathan Sarfati, ''Refuting Evolution 2'', Master Books, 2002, ISBN 0890513872 [http://www.creationontheweb.com/content/view/4013/ (Free on-line version)]
*[[R.L. Wysong]], ''The Creation-Evolution Controversy''.<ref>http://www.grisda.org/origins/05105.htm</ref><ref>http://www.wysong.net/page/WOTTPWS/PROD/EDUAIDS/ED022-S</ref>
*[[Phillip E. Johnson|Phillip Johnson]], ''Darwin on Trial''. InterVarsity Press, Downers Grove, Illinois. 1991 <ref>http://www.leaderu.com/orgs/probe/docs/darwin.html</ref>
*[[R. C. Sproul]], ''Not a Chance: The Myth of Chance in Modern Science and Cosmology'', Baker Book House: 1994 <ref>http://www.ldolphin.org/chance.html</ref><ref>http://store.apologeticsgroup.com/product_info.php?products_id=191</ref>
* [[Walt Brown]], ''In the Beginning: Compelling Evidence for Creation and the Flood'', 7th Edition, 2001 [http://www.creationscience.com/onlinebook/IntheBeginningTOC.html (free online version)]

== External Links ==
Young earth creationism websites:

*[http://www.answersingenesis.org Answers in Genesis]
*[http://www.creationontheweb.com/ Creation Ministries International]
*[http://www.icr.org Institute for Creation Research]
*[http://trueorigins.org TrueOrigins.org]
*[http://www.creationscience.com/onlinebook/index.html Center for Scientific Creation]
*[http://www.allaboutcreation.org/ AllAboutCreation.org]

Articles focusing on arguments for a young earth:

*[http://www.answersingenesis.org/home/area/feedback/2006/0303.asp What are the most compelling evidences of a young earth - AiG]
*[http://www.nwcreation.net/young.html Evidence Supporting a Recent Creation - Northwest Creation Network]
*[http://www.icr.org/article/1842/ Evidence for a Young World - Institute for Creation Research]

== See also ==
*[[Creation Science]]
*[[Christianity and Science]]
*[[History of Young Earth Creationism]]
*[[List of Young Earth Creationists]]
*[[Earth Age Opinions of Prominent Christians - Pre-1800]]
=== Alternative views===
*[[Old Earth Creationism]]
*[[Theistic evolution]]
*[[Theory of Evolution]]
*[[Gap theory]]
*[[Day age creationism]]
*[[Progressive Creationism]]

==References==
{{reflist|2}}

[[Category: Young Earth Creationism]]
[[Category: Creationism]]
[[Category: Religion]]

Women

2008-04-25T19:43:06Z

Dale77: /* New Testament statements on the role of women */

'''Women''' are the female of the human species, with the biological role of bearing offspring ([[pregnancy]] and [[childbirth]]). In preparation for this role, women's breasts begin to grow at puberty, forming the most obvious physical difference between women and men other than the reproductive organs. Other differences include a layer of subcutaneous fat under the skin which hides the underlying musculature, and a wider pelvis to facilitate carrying the [[baby]] and allowing it to be born. Women also have a greater proportion of fine vellus hair over certain areas of their skin (such as their face and legs) than the coarse terminal hair which appears on men. {{fact}}

Men have typically two times more upper body strength than women, and around 50% more leg strength. <ref>College women have 50 to 60 percent of the arm and shoulder strength and 70 percent of the leg strength of their male counterparts. [http://www.humankinetics.com/products/showexcerpt.cfm?excerpt_id=4171 Human Kinetics] </ref> Women have slightly longer average lifespans than men, which results in women overtaking men in population by middle age despite a 1.05:1 boy to girl ratio at birth in the United States. This rate varies among countries. {{fact}}

== Women in history ==

Compared to men, relatively few women have had impact on history as leaders in diverse fields, but a small number of women have had enormous impact. They include [[Ferdinand and Isabella|Isabella of Spain]], [[Joan of Arc]], [[Margaret Thatcher]], [[Elizabeth I]], [[Boudicca]], [[Catherine the Great]], [[Cleopatra]], [[Marie Curie]], [[Benazir Bhutto]], [[Golda Meir]], [[Indira Gandhi]], [[Lucretia Mott]], [[Susan B. Anthony]], [[Aung San Suu Kyi]], and [[Mother Theresa]].

== Women in the Bible ==

=== Genesis ===
The Bible says that women, like men, were created by God on the 6th day of [[Creation]], as told in The Book of [[Genesis]]:
{{Bible quote|So God created man in his [own] image, in the image of God created he him; male and female created he them.|book=Genesis|chap=1|verses=27|version=KJV}}
{{Bible quote|But from the beginning of the creation God made them male and female.|book=Mark|chap=10|verses=6|version=KJV}}
[[Genesis]] further elaborates that [[God]] took a [[rib cage|rib]] from [[Adam]], the first man, and from it created [[Eve]], the first woman, as a helper for [[Adam]] when the [[animal]]s, which had been created for that purpose, proved unsuitable:
{{Bible quote|And the LORD God said, [It is] not good that the man should be alone; I will make him an help meet for him. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought [them] unto Adam to see what he would call them: and whatsoever Adam called every living creature, that [was] the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.|book=Genesis|chap=2|verses=18-22|version=KJV}}
According to some biblical literalists, Eve caused sin and suffering to come into the world when she convinced Adam to eat from The Tree of Knowledge, an act directly forbidden by God Himself. As punishment for this, God declared that women shall experience great pain in childbirth.<ref>Genesis 3:16</ref>

=== New Testament statements on the role of women ===
Saint Paul also has much to say on the status of women in society, most memorably that women should submit to their husbands just as the church submits to Christ.
<ref>[http://www.biblegateway.com/passage/?search=ephesians%205:22-24&version=9 Ephesians 5:22-24 ]</ref>
<ref>[http://www.biblegateway.com/passage/?search=I%20Corinthians%2011:8-9;&version=9; I Corinthians 11:8-9]</ref>
<ref>[http://www.biblegateway.com/passage/?search=I%20Corinthians%2011:4-7;&version=9; I Corinthians 11:4-7]</ref>
<ref>[http://www.biblegateway.com/passage/?search=I%20Corinthians%2014:34-35;&version=9; I Corinthians 14:34-35]</ref>

The [[New Testament]] contains several instructions regarding the role of women:
# Women are to dress modestly and not wear "broided hair, or [[gold]], or [[pearl]]s, or costly array."<ref>1 Timothy 2:9</ref><ref>Peter 3:2-6</ref>
# Women may learn in silence, but may not be permitted to teach men<ref>1 Timothy 2:11-12</ref>. Some interpretations limit this rule to the teaching of doctrine.
# Women are not permitted to speak in church.<ref>1 Corinthians 14:34-37></ref>
# Women are to be subservient to and follow the instructions of their husbands.<ref>Ephesians 5:22-24</ref><ref>Colossians 3:18</ref><ref>Titus 2:4-5</ref><ref>1 Peter 3:1-7</ref>
# Women "shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety."<ref>I Timothy 2:15</ref>

These viewpoints are not widely accepted in secular, first-world nations, although many believers still adhere to them. However, Christians do not always agree on how literal or universal these directives are intended to be. For example, dressing modestly is interpreted by some [[Anabaptist]]s to mean that women should only wear black or dull colors and that dresses should cover the entire arms and legs, whereas most non-Anabaptist Christians consider the directive to modesty as simply meaning that garments should not be wrongly provocative. The directive that women should not speak in church is regarded by some as being literal for all situations, but due to other New Testament passages which indicate that women were allowed to publicly testify in the early church<ref>1 Corinthians 11:5></ref>, the most common Christian interpretation{{fact}} of 1 Corinthians 14:34-35 is that women in the Corinthian church were in the habit of conversing casually and gossiping during the church service, and that the apostle Paul was telling them not to do that. However, that interpretation is at odds with the following Scripture passage:

{{Bible quote|Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.|book=1Timothy|chap=2|verses=11-15|version=KJV}}

Another interpretation sees the silence of women being limited to the immediate context of the passage, namely the authoritative judgement of prophecy.

{{Bible quote|Let the prophets speak two or three, and let the other judge.|book=1Corinthians|chap=14|verses=29|version=KJV}}

=== Old Testament statements on women ===

The [[Old Testament]] law states that if a man sells his daughter into slavery there are specific conditions protecting her status.<ref>Exodus 21:7-11</ref>

==References==
<references />

== Related Topics ==
*[[Men]]
*[[Egalitarian]] and [[complementarian]] theology
[[Category: Human Beings]]

Women

2008-04-25T19:26:07Z

Dale77: /* Women in the Bible */

'''Women''' are the female of the human species, with the biological role of bearing offspring ([[pregnancy]] and [[childbirth]]). In preparation for this role, women's breasts begin to grow at puberty, forming the most obvious physical difference between women and men other than the reproductive organs. Other differences include a layer of subcutaneous fat under the skin which hides the underlying musculature, and a wider pelvis to facilitate carrying the [[baby]] and allowing it to be born. Women also have a greater proportion of fine vellus hair over certain areas of their skin (such as their face and legs) than the coarse terminal hair which appears on men. {{fact}}

Men have typically two times more upper body strength than women, and around 50% more leg strength. <ref>College women have 50 to 60 percent of the arm and shoulder strength and 70 percent of the leg strength of their male counterparts. [http://www.humankinetics.com/products/showexcerpt.cfm?excerpt_id=4171 Human Kinetics] </ref> Women have slightly longer average lifespans than men, which results in women overtaking men in population by middle age despite a 1.05:1 boy to girl ratio at birth in the United States. This rate varies among countries. {{fact}}

== Women in history ==

Compared to men, relatively few women have had impact on history as leaders in diverse fields, but a small number of women have had enormous impact. They include [[Isabella of Spain]], [[Joan of Arc]], [[Margaret Thatcher]], [[Elizabeth I]], [[Boudicca]], [[Catherine the Great]], [[Cleopatra]], [[Marie Curie]], [[Benazir Bhutto]], [[Golda Meir]], [[Indira Gandhi]], [[Lucretia Mott]], [[Susan B. Anthony]], [[Aung San Suu Kyi]], and [[Mother Theresa]].

== Women in the Bible ==

=== Genesis ===
The Bible says that women, like men, were created by God on the 6th day of [[Creation]], as told in The Book of [[Genesis]]:
{{Bible quote|So God created man in his [own] image, in the image of God created he him; male and female created he them.|book=Genesis|chap=1|verses=27|version=KJV}}
{{Bible quote|But from the beginning of the creation God made them male and female.|book=Mark|chap=10|verses=6|version=KJV}}
[[Genesis]] further elaborates that [[God]] took a [[rib cage|rib]] from [[Adam]], the first man, and from it created [[Eve]], the first woman, as a helper for [[Adam]] when the [[animal]]s, which had been created for that purpose, proved unsuitable:
{{Bible quote|And the LORD God said, [It is] not good that the man should be alone; I will make him an help meet for him. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought [them] unto Adam to see what he would call them: and whatsoever Adam called every living creature, that [was] the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.|book=Genesis|chap=2|verses=18-22|version=KJV}}
According to some biblical literalists, Eve caused sin and suffering to come into the world when she convinced Adam to eat from The Tree of Knowledge, an act directly forbidden by God Himself. As punishment for this, God declared that women shall experience great pain in childbirth.<ref>Genesis 3:16</ref>

=== New Testament statements on the role of women ===
Saint Paul also has much to say on the status of women in society, most memorably that women should submit to their husbands just as the church submits to Christ.
<ref>[http://www.biblegateway.com/passage/?search=ephesians%205:22-24&version=9 Ephesians 5:22-24 ]</ref>
<ref>[http://www.biblegateway.com/passage/?search=I%20Corinthians%2011:8-9;&version=9; I Corinthians 11:8-9]</ref>
<ref>[http://www.biblegateway.com/passage/?search=I%20Corinthians%2011:4-7;&version=9; I Corinthians 11:4-7]</ref>
<ref>[http://www.biblegateway.com/passage/?search=I%20Corinthians%2014:34-35;&version=9; I Corinthians 14:34-35]</ref>

The [[New Testament]] contains several instructions regarding the role of women:
# Women are to dress modestly and not wear "broided hair, or [[gold]], or [[pearl]]s, or costly array."<ref>1 Timothy 2:9</ref><ref>Peter 3:2-6</ref>
# Women may learn in silence, but may not be permitted to teach men<ref>1 Timothy 2:11-12</ref>. Some interpretations limit this rule to the teaching of doctrine.
# Women are not permitted to speak in church.<ref>1 Corinthians 14:34-37></ref>
# Women are to be subservient to and follow the instructions of their husbands.<ref>Ephesians 5:22-24</ref><ref>Colossians 3:18</ref><ref>Titus 2:4-5</ref><ref>1 Peter 3:1-7</ref>
# Women "shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety."<ref>I Timothy 2:15</ref>

These viewpoints are not widely accepted in secular, first-world nations, although many believers still adhere to them. However, Christians do not always agree on how literal or universal these directives are intended to be. For example, dressing modestly is interpreted by some [[Anabaptist]]s to mean that women should only wear black or dull colors and that dresses should cover the entire arms and legs, whereas most non-Anabaptist Christians consider the directive to modesty as simply meaning that garments should not be wrongly provocative. The directive that women should not speak in church is regarded by some as being literal for all situations, but due to other New Testament passages which indicate that women were allowed to publicly testify in the early church<ref>1 Corinthians 11:5></ref>, the most common Christian interpretation{{fact}} of 1 Corinthians 14:34-35 is that women in the Corinthian church were in the habit of conversing casually and gossiping during the church service, and that the apostle Paul was telling them not to do that. However, that interpretation is at odds with the following Scripture passage:

{{Bible quote|Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.|book=1Timothy|chap=2|verses=11-15|version=KJV}}

Another interpretation sees the silence of women being limited to the immediate context of the passage, namely the authoritative judgement of prophecy.

{{Bible quote|Let the prophets speak two or three, and let the other judge.|book=1Corinthiana|chap=14|verses=29|version=KJV}}

=== Old Testament statements on women ===

The [[Old Testament]] law states that if a man sells his daughter into slavery there are specific conditions protecting her status.<ref>Exodus 21:7-11</ref>

==References==
<references />

== Related Topics ==
*[[Men]]
*[[Egalitarian]] and [[complementarian]] theology
[[Category: Human Beings]]

Women

2008-04-25T19:13:24Z

Dale77: /* New Testament statements on the role of women */

'''Women''' are the female of the human species, with the biological role of bearing offspring ([[pregnancy]] and [[childbirth]]). In preparation for this role, women's breasts begin to grow at puberty, forming the most obvious physical difference between women and men other than the reproductive organs. Other differences include a layer of subcutaneous fat under the skin which hides the underlying musculature, and a wider pelvis to facilitate carrying the [[baby]] and allowing it to be born. Women also have a greater proportion of fine vellus hair over certain areas of their skin (such as their face and legs) than the coarse terminal hair which appears on men. {{fact}}

Men have typically two times more upper body strength than women, and around 50% more leg strength. <ref>College women have 50 to 60 percent of the arm and shoulder strength and 70 percent of the leg strength of their male counterparts. [http://www.humankinetics.com/products/showexcerpt.cfm?excerpt_id=4171 Human Kinetics] </ref> Women have slightly longer average lifespans than men, which results in women overtaking men in population by middle age despite a 1.05:1 boy to girl ratio at birth in the United States. This rate varies among countries. {{fact}}

== Women in history ==

Compared to men, relatively few women have had impact on history as leaders in diverse fields, but a small number of women have had enormous impact. They include [[Isabella of Spain]], [[Joan of Arc]], [[Margaret Thatcher]], [[Elizabeth I]], [[Boudicca]], [[Catherine the Great]], [[Cleopatra]], [[Marie Curie]], [[Benazir Bhutto]], [[Golda Meir]], [[Indira Gandhi]], [[Lucretia Mott]], [[Susan B. Anthony]], [[Aung San Suu Kyi]], and [[Mother Theresa]].

== Women in the Bible ==

=== Genesis ===
The Bible says that women, like men, were created by God on the 6th day of [[Creation]], as told in The Book of [[Genesis]]:
{{Bible quote|So God created man in his [own] image, in the image of God created he him; male and female created he them.|book=Genesis|chap=1|verses=27|version=KJV}}
{{Bible quote|But from the beginning of the creation God made them male and female.|book=Mark|chap=10|verses=6|version=KJV}}
[[Genesis]] further elaborates that [[God]] took a [[rib cage|rib]] from [[Adam]], the first man, and from it created [[Eve]], the first woman, as a helper for [[Adam]] when the [[animal]]s, which had been created for that purpose, proved unsuitable:
{{Bible quote|And the LORD God said, [It is] not good that the man should be alone; I will make him an help meet for him. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought [them] unto Adam to see what he would call them: and whatsoever Adam called every living creature, that [was] the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.|book=Genesis|chap=2|verses=18-22|version=KJV}}
According to some biblical literalists, Eve caused sin and suffering to come into the world when she convinced Adam to eat from The Tree of Knowledge, an act directly forbidden by God Himself. As punishment for this, God declared that women shall experience great pain in childbirth.<ref>Genesis 3:16</ref>

=== New Testament statements on the role of women ===
Saint Paul also has much to say on the status of women in society, most memorably that women should submit to their husbands just as the church submits to Christ.
<ref>[http://www.biblegateway.com/passage/?search=ephesians%205:22-24&version=9 Ephesians 5:22-24 ]</ref>
<ref>[http://www.biblegateway.com/passage/?search=I%20Corinthians%2011:8-9;&version=9; I Corinthians 11:8-9]</ref>
<ref>[http://www.biblegateway.com/passage/?search=I%20Corinthians%2011:4-7;&version=9; I Corinthians 11:4-7]</ref>
<ref>[http://www.biblegateway.com/passage/?search=I%20Corinthians%2014:34-35;&version=9; I Corinthians 14:34-35]</ref>
The [[Old Testament]] law also states that if a man sells his daughter into slavery there are specific conditions protecting her status.<ref>Exodus 21:7-11</ref>

The [[New Testament]] contains several instructions regarding the role of women:
# Women are to dress modestly and not wear "broided hair, or [[gold]], or [[pearl]]s, or costly array."<ref>1 Timothy 2:9</ref><ref>Peter 3:2-6</ref>
# Women may learn in silence, but may not be permitted to teach men<ref>1 Timothy 2:11-12</ref>. Some interpretations limit this rule to the teaching of doctrine.
# Women are not permitted to speak in church.<ref>1 Corinthians 14:34-37></ref>
# Women are to be subservient to and follow the instructions of their husbands.<ref>Ephesians 5:22-24</ref><ref>Colossians 3:18</ref><ref>Titus 2:4-5</ref><ref>1 Peter 3:1-7</ref>
# Women "shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety."<ref>I Timothy 2:15</ref>

These viewpoints are not widely accepted in secular, first-world nations, although many believers still adhere to them. However, Christians do not always agree on how literal or universal these directives are intended to be. For example, dressing modestly is interpreted by some [[Anabaptist]]s to mean that women should only wear black or dull colors and that dresses should cover the entire arms and legs, whereas most non-Anabaptist Christians consider the directive to modesty as simply meaning that garments should not be wrongly provocative. The directive that women should not speak in church is regarded by some as being literal for all situations, but due to other New Testament passages which indicate that women were allowed to publicly testify in the early church<ref>1 Corinthians 11:5></ref>, the most common Christian interpretation{{fact}} of 1 Corinthians 14:34-35 is that women in the Corinthian church were in the habit of conversing casually and gossiping during the church service, and that the apostle Paul was telling them not to do that. However, that interpretation is at odds with the following Scripture passage:

{{Bible quote|Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.|book=1Timothy|chap=2|verses=11-15|version=KJV}}

Another interpretation sees the silence of women being limited to the immediate context of the passage, namely the authoritative judgement of prophecy.

{{Bible quote|Let the prophets speak two or three, and let the other judge.|book=1Corinthiana|chap=14|verses=29|version=KJV}}

==References==
<references />

== Related Topics ==
*[[Men]]
*[[Egalitarian]] and [[complementarian]] theology
[[Category: Human Beings]]

Resurrection Sunday

2008-04-05T20:46:58Z

Dale77: /* Origin of the name */

'''Easter''', also known as "[[Resurrection Sunday]]," is the [[Christian]] holiday marking the [[resurrection of Jesus Christ]] three days after His crucifixion on [[Good Friday]], and is the most important festival of the [[liturgical year]].
== Date of Easter ==

In 325, the [[Nicaean Council]] declared that the Easter holiday would be celebrated on the first Sunday after the [[full moon]] of the vernal equinox.

Easter doesn't fall on a fixed date in the calendar. Instead, it is based on a lunar calendar like that used by the Jews. At the [[Nicaean Council]] in 325 AD it was decided that Easter would be celebrated on the Sunday after the first full moon on or after the day of the vernal equinox. The date of the [[full moon]] was to be determined by using the [[Metonic Cycle]]. Eastern Orthodox Churches still use the Julian calendar when determining the date of Easter and thus have an inaccurate date for the resurrection.

== Lent ==

Easter marks the end of the 46 days of [[Lent]], a period of fasting and penitence in preparation for Easter, which begins on [[Ash Wednesday]] and ends on Easter Sunday. However, Lent really only comprises 40 days since the 6 Sundays during this period are excluded from the Lent fast, and are days that are set apart to commemorate Easter Sunday and Jesus Christ, who rose from the dead, defeated the grave and guaranteed eternal life to those who believe.

The days before Easter also are special in the Christian tradition: the Sunday before is [[Palm Sunday]], and the last three days before Easter are [[Holy Thursday]], [[Good Friday]] and [[Silent Saturday]]. These days commemorate Jesus' entry into [[Jerusalem]], the [[Last Supper]] and the [[Crucifixion]].

== Pentecost ==

[[Pentecost]] is seven weeks after Easter. Those seven weeks are celebrated as the Season of Easter in the [[Catholic Church]].

== Origin of the name ==

Many suggest that the term "Easter" is derived from ''Eastre,'' the pagan goddess of fertility and spring. [http://creationontheweb.com/content/view/5695/#easter Others suggest] that the word comes from the anglo-saxon word for "passover". In biblical times the Jewish Passover, which commemorates the sparing of the [[Hebrew]] firstborns, was celebrated at roughly the same time as the [[spring equinox]] or this “Eastre” festival. The theory of pagan origin surmises that while the Gospel was being spread to the pagans, the celebration of Eastre and the celebration of the resurrection became combined and the Christians adopted the name that the pagans had used for their festival.

[[Category:Observances]][[category:Holidays]]