Preface, Etc. World English Bible The World English Bible is in the Public Domain. That means that it is not copyrighted. However, "World English Bible" is a Trademark of eBible.org. You may copy, publish, proclaim, distribute, redistribute, sell, give away, quote, memorize, read publicly, broadcast, transmit, share, back up, post on the Internet, print, reproduce, preach, teach from, and use the World English Bible as much as you want, and others may also do so. All we ask is that if you CHANGE the actual text of the World English Bible in any way, you not call the result the World English Bible any more. This is to avoid confusion, not to limit your freedom. The Holy Bible is God's Word. It belongs to God. He gave it to us freely, and we who have worked on this translation freely give it to you by dedicating it to the Public Domain. Donations to help with the expenses of this project and thus help others have free access to the Word of God may be made to us, but are not required. Please see https://MLJohnson.org/partner/ if you are interested in helping to fund this work. This is from the 2020 stable text edition of the World English Bible, with the name of God changed from “Yahweh” to “הוהי (YHVH)”. The main editing/updating work is done on all books. Although we may choose to consider corrections of obvious typos or problems in the text, we are done with style updates and modernization of the language used in this Bible translation, preferring to leave the text stable. New updates, if any, will be posted on https:eBible.org/web/ and at https:WorldEnglish.Bible. Published by Sacred Roots Publishing for The Church of Jesus Christ in Christian Fellowship Post Office Box 1503 Miamisburg, Ohio, 45342 www.CJCCF.org Introduction “Thus saith the LORD God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand.” – Ezekiel 37:19 KJV Whether you have spent a lifetime reading the Bible or are opening its pages for the very first time, you hold in your hands one of the most influential collections of sacred writings in human history. Across thousands of years, the Bible has shaped civilizations, inspired movements of justice and mercy, comforted the grieving, challenged kings, and invited countless individuals into a living relationship with God. It has been translated into thousands of languages, carried across deserts and oceans, copied by hand, hidden during persecution, and treasured by generations who found within its pages hope, wisdom, correction, and revelation. Yet for all its familiarity, the Bible remains a book that continually surprises its readers. It speaks in poetry and prophecy, in history and parable, in law and song. It contains stories of triumph and tragedy, faith and failure, exile and restoration. It asks difficult questions while offering profound hope. It reveals a God who creates worlds, enters into covenant with imperfect people, calls prophets, liberates the oppressed, and ultimately reveals Himself through Jesus Christ. Every generation discovers something new within its pages because every generation encounters the living God in a different place along its own journey. This edition is offered in that same spirit. It is not presented as the final word, nor as the only way to understand Scripture. Rather, it is an invitation, an invitation to read deeply, to question honestly, to pray sincerely, and to seek truth wherever God may reveal it. The Fellowship of Christ publishes this edition of the World English Bible because we believe Scripture belongs to everyone. You may be asking, why this edition of the Holy Bible? The translation you are reading is the World English Bible (WEB), a modern English translation released into the public domain by eBible.org. That fact alone is remarkable. For most of history, printing and distributing Bibles required enormous resources. Today, many modern translations remain under copyright, limiting how they may be reproduced, shared, or adapted. The World English Bible is different. Because it has been released into the public domain, it can be freely printed, quoted, translated, shared, and studied without permission or licensing fees. We see this as deeply consistent with the mission of the Gospel. Isaiah envisioned the word of God going forth to all nations. Jesus commanded His disciples to teach every nation. The Restoration has likewise emphasized taking scripture to every people, language, and culture. A Bible that belongs to everyone reflects something beautiful about God’s generosity. Knowledge should not be restricted to the wealthy, nor should Scripture belong only to institutions. The word of God should be as accessible as possible. By printing this edition, we participate in that work of making sacred texts available to all who seek God. Some may wonder why a Fellowship rooted in the Restoration would publish a Bible at all. After all, members of the Fellowship of Christ also cherish many other sacred writings. Why not publish only those? The answer is simple: Because the Bible remains our shared inheritance. Before there was a Book of Mormon, before there were modern revelations, before there were even a Restoration movement! There was the testimony of Israel. Before all we have today, there were the prophets, there were the Psalms, there were the Gospels, there were the Apostles, and every Restoration tradition ultimately stands upon this foundation. The Bible is the common language spoken by nearly every Christian tradition. Catholics, Orthodox, Protestants, Evangelicals, Anglicans, Latter Day Saints, and many others all return continually to these sacred writings. We believe it deserves to be read on its own terms, not merely as proof-texts, or as ammunition in theological debates, but as sacred literature inviting us into covenant with God. One distinctive belief of the Fellowship of Christ is that God’s voice has never been permanently silenced. We believe revelation did not end in the first century, nor did it end in the nineteenth. God is still speaking today. This belief is often described as an open canon. To some readers, that phrase may sound unfamiliar. A “canon” simply refers to a recognized collection of sacred writings. Many Christian traditions believe that collection is permanently closed. Others, including much of the Restoration movement, believe that God may continue to inspire prophets, teachers, poets, communities, and faithful disciples in every generation. An open canon does not diminish the Bible, instead, it honors the God who gave the Bible. If God spoke before, why should we assume He cannot speak again? If the Holy Spirit inspired ancient disciples, why would that same Spirit no longer guide Christ’s people? An open canon is less about adding books and more about refusing to limit God. It recognizes that revelation is always God’s gift, never humanity’s possession. The Bible remains foundational precisely because it teaches us what God’s voice sounds like. It forms the vocabulary through which later revelation is understood. Without the Bible, later revelation becomes disconnected from its roots. Without continuing revelation, Scripture risks becoming merely a historical record instead of a living conversation. The Fellowship embraces both. Some readers coming from Restoration traditions occasionally wonder whether they should devote equal attention to the Bible. Our answer is an enthusiastic yes. Jesus quoted it, the Apostles preached from it, the Book of Mormon constantly points back to it, and our modern revelations echo it. Even books written centuries later assume its stories, symbols, language, and worldview. To neglect the Bible is to miss the soil from which later scripture grows. Imagine reading Shakespeare without knowing English idioms, or studying astronomy without understanding mathematics. Imagine appreciating a symphony while never hearing its opening movement. The Bible provides the vocabulary of covenant, creation, exile, redemption, priesthood, prophecy, kingdom, Messiah, resurrection, temple, Zion, and grace. Its imagery appears everywhere throughout later sacred writings. The deeper one understands the Bible, the richer every other scripture becomes. And fo us, the Bible is essential to understanding Mormon Kabbalah. For readers unfamiliar with Mormon Kabbalah, the phrase itself may seem unusual. A simple explanation might be to say that it joins two traditions that many people have never imagined together. “Mormon” refers to the broad Restoration tradition that emphasizes continuing revelation, covenant, priesthood, temples, and the gathering of Israel. “Kabbalah” refers to streams of Jewish mystical thought that explore God’s relationship with creation through symbols, patterns, divine attributes, sacred language, and spiritual transformation. Mormon Kabbalah does not claim that ancient biblical writers secretly taught later mystical systems, nor does it suggest that every symbol possesses hidden meanings accessible only to spiritual elites. Instead, Mormon Kabbalah approaches Scripture with several convictions. First, God teaches through patterns, creation itself displays order. The Tabernacle, Temple, feasts, and Priesthood we see paterns. In the Garden, the Tree of Life, the mountains, and the rivers we see a living creation. In sacred numbers, like seven or twelve. These patterns appear repeatedly because they teach enduring spiritual truths. Second, Scripture invites meditation rather than merely information. The biblical writers expected their audiences to return repeatedly to the same passages, as each reading reveals something previously unnoticed. This resembles the Jewish tradition of midrash, where dialogue with Scripture becomes part of spiritual formation. Third, heaven and earth continually reflect one another. The earthly temple mirrors heavenly realities, human beings are created in God’s image, and as we grow in this understanding we see the covenant community become a living temple. Ultimately, Jesus Christ Himself becomes the meeting place of heaven and earth. These themes appear throughout the Bible itself, and Mormon Kabbalah encourages readers to notice them. The Fellowship encourages neither blind faith nor cynical skepticism. Instead, we encourage faithful curiosity. As you read, ask questions. Look outsire the Bible, study history, learn ancient cultures, and read multiple translations. Do not make this editon your only Bible. Explore Jewish interpretations, and read Christian commentators from different traditions. You can consider archaeology and learn about literary structure, while praying for revlations and meditating on God’s Word. More than reading, live the teachings, serve your neighbors. Truth rarely fears honest investigation, and faith grows stronger when it welcomes learning. But without action, faith cannot be truley realized. Read Christ throughout Scripture. This edition is intentionally offered to a broad audience. You may be Protestant, a Catholic, Orthodox, Latter-day Saint, Community of Christ, Jewish, Messianic, a combination of any of these, or something else all together. You may be spiritual but uncertainm or a lifelong believer. Maybe you are opening the Bible for the first time. Know that you do not have to agree with every theological perspective represented by the Fellowship of Christ to benefit from reading this Bible, nor do we ask you to suspend your own convictions. Instead, we invite you into conversation. Healthy faith grows through listening as much as speaking. Our hope is that readers from many backgrounds will discover common ground in the life and teachings of Jesus while appreciating the richness of Scripture’s diverse voices. You may notice throughout this edition a respectful appreciation for the Jewish roots of the Christian faith. At times, familiar Hebrew names or concepts may be preserved or discussed, and readers are encouraged to remember that Jesus (Yeshua), His apostles, and the earliest disciples lived and worshiped as Jews within the covenant story of Israel. We describe this as “semi-Messianic” because this edition honors those Jewish roots without requiring readers to adopt the conventions of any particular Messianic Jewish movement. It remains accessible to readers from Protestant, Catholic, Orthodox, Restoration, and other Christian backgrounds while inviting them to see the Bible in its original cultural and historical setting. We believe that recovering the world of ancient Israel enriches, rather than diminishes, our understanding of Christ and the Gospel. Ultimately, Scripture is not given merely to satisfy curiosity, it is given to transform lives. The Bible consistently points beyond information toward formation. Its purpose is not simply to tell us about God but to help us become people who love God and love our neighbors more fully. In Mormon Kabbalah, spiritual growth is often described as a journey, a lifelong ascent toward greater communion with God that is at the same time a descent of divine love into everyday life. We do not climb toward heaven to escape the world; we seek to become people through whom heaven is reflected in the world. The Bible continually calls us to that work: feeding the hungry, welcoming the stranger, forgiving our enemies, seeking justice, practicing mercy, and walking humbly with God. This journey is never walked alone. We learn from prophets and apostles, from saints and seekers, from ancient Israel and the early Church, from the Restoration and from faithful disciples in every generation. We believe that God has always worked through communities as well as individuals, and that every sincere reader who approaches these pages with humility may hear the whisper of the Holy Spirit. Whether you come to these pages seeking answers, healing, wisdom, or simply a deeper understanding of the faith of your ancestors, we pray that this Bible becomes a trusted companion. Read it slowly. Read it prayerfully. Read it with questions. Read it with others. Return to it often. Let its stories challenge your assumptions, its poetry awaken your imagination, its commandments shape your character, and its witness to Jesus Christ deepen your hope. May these sacred writings draw you closer to the God of Abraham, Isaac, and Jacob; to the Father revealed in Jesus Christ; and to the living Spirit who continues to guide, comfort, and inspire God’s children. May they help you see creation with renewed wonder, recognize the divine image in yourself and in others, and participate in the ongoing work of restoration, reconciliation, and renewal. Welcome to the journey. May the words that follow become more than ink upon a page. May they become seeds planted in good soil, growing into lives marked by faith, hope, love, wisdom, and peace. Preface to the World English Bible What is the Holy Bible? The Holy Bible is a collection of books and letters written by many people who were inspired by the Holy Spirit of God. These books tell us how we can be saved from the evil of this world and gain eternal life that is truly worth living. Although the Holy Bible contains rules of conduct, it is not just a rule book. It reveals God’s heart—a Father’s heart, full of love and compassion. The Holy Bible tells you what you need to know and believe to be saved from sin and evil and how to live a life that is truly worth living, no matter what your current circumstances may be. The Holy Bible consists of two main sections: the Old Testament (including Psalms and Proverbs) and the New Testament (Matthew through Revelation). The Old Testament records God’s interaction with mankind before He sent His son to redeem us, while recording prophesy predicting that coming. The New Testament tells us of God’s Son and Anointed One, Jesus, and the wonderful salvation that He purchased for us. The same Holy Spirit who inspired the Holy Bible is living among us today, and He is happy to help you understand what He intended as you study His Word. Just ask Him, and He is more than happy to help you apply His message to your life. The Old Testament was originally written mostly in Hebrew. The New Testament was originally written mostly in the common street Greek (not the formal Greek used for official legal matters). The Holy Bible is translated into many languages, and being translated into many more, so that everyone may have an opportunity to hear the Good News about Jesus Chris.† Why was the World English Bible translated? There are already many good translations of the Holy Bible into contemporary English. Unfortunately, almost all of them are restricted by copyright and copyright holder policy. This restricts publication and republication of God’s Word in many ways, such as in downloadable files on the Internet, use of extensive quotations in books, etc. The World English Bible was commissioned by God in response to prayer about this subject. Because the World English Bible is in the Public Domain (not copyrighted), it can be freely copied, distributed, and redistributed without any payment of royalties. You don’t even have to ask permission to do so. You may publish the whole World English Bible in book form, bind it in leather, and sell it. You may incorporate it into your Bible study software. You may make and distribute audio recordings of it. You may broadcast it. All you have to do is maintain the integrity of God’s Word before God, and reserve the name “World English Bible” for faithful copies of this translation. How was the World English Bible translated? The World English Bible is an update of the American Standard Version (ASV) of the Holy Bible, published in 1901. A custom computer program updated the archaic words and word forms to contemporary equivalents, and then a team of volunteers proofread and updated the grammar. The New Testament was updated in places to conform to the Byzantine Majority Text reconstruction of the original Greek manuscripts, thus taking advantage of the superior access to manuscripts that we have now compared to when the original ASV was translated. What is different about the World English Bible? The style of the World English Bible, while fairly literally translated, is in informal, spoken English. The World English Bible is designed to sound good and be accurate when read aloud. It is not formal in its language, just as the original Greek of the New Testament was not formal. The WEB uses contractions rather freely. The World English Bible doesn’t capitalize pronouns pertaining to God. The original manuscripts made no such distinction. Hebrew has no such thing as upper and lower case, and the original Greek manuscripts were written in all upper case letters. Attempting to add in such a distinction raises some difficulties in translating dual-meaning Scriptures such as the coronation psalms. The Classic World English Bible translates God’s Proper Name in the Old Testament as “Yahweh.” All other editions of the World English Bible translate the same name as “LORD” (all capital letters), or when used with “Lord” (mixed case, translated from “Adonai”), GOD. There are solid translational arguments for both traditions. Because the World English Bible uses the Byzantine Majority Text (MT) as the primary basis for the New Testament, you may notice the following differences in comparing the WEB to other translations: The order of Matthew 23:13 and 14 is reversed in some translations. Luke 17:36 and Acts 15:34, which are not found in the majority of the Greek Manuscripts (and are relegated to footnotes in the WEB), may be included in some other translations. Romans 14:24-26 in the WEB may appear as Romans 16:25-27 in other translations. 1 John 5:7-8 contains an addition in some translations, including the KJV. Erasmus admitted adding this text to his published Greek New Testament, even though he could at first find no Greek manuscript support for it, because he was being pressured by men to do so, and because he didn’t see any doctrinal harm in it. Lots of things not written by John in this letter are true, but we decline to add them to what the Holy Spirit inspired through John. With all of the above and some other places where lack of clarity in the original manuscripts has led to multiple possible readings, significant variants are listed in footnotes. The reading that in our prayerful judgment is best is in the main text. Overall, the World English Bible doesn’t differ very much from several other good contemporary English translations of the Holy Bible. The message of Salvation through Jesus Christ is still the same. The point of this translation was not to be very different (except for legal status), but to update the ASV for readability while retaining or improving the accuracy of that well-respected translation and retaining the public domain status of the ASV. Does the World English Bible include the Apocrypha? The World English Bible is an ecumenical project that includes books included in Bibles in many denominations. The main 66 books of the Old and New Testaments are recognized as Scripture by all true Christians. There are also books considered to be part of, depending on which book and who you ask, Deuterocanon, Apocrypha, and Pseudepigrapha. The Deuterocanon/Apocrypha books are only included in the printed editions marked “Ecumenical”. The following books and parts of books are recognized as Deuterocanonical Scripture by the Roman Catholic, Greek, and Russian Orthodox Churches: Tobit, Judith, Esther from the Greek Septuagint, The Wisdom of Solomon, Ecclesiasticus (also called The Wisdom of Jesus Son of Sirach), Baruch, The Song of the Three Holy Children, Susanna, Bel and the Dragon, 1 Maccabees, and 2 Maccabees. In this edition, The Letter of Jeremiah is included as chapter 6 of Baruch. Three of those books come from parts of Daniel found in the Greek Septuagint, but not the Hebrew Old Testament: The Song of the Three Holy Children, Susanna, and Bel and the Dragon. These three are included in Daniel (Greek), in context, as they make more sense that way. The following books are recognized as Deuterocanonical Scripture by the Greek and Russian Orthodox Churches, but not the Roman Catholic Church: 1 Esdras, The Prayer of Manasseh, Psalm 151, and 3 Maccabees. Note that 1 Esdras and the Prayer of Manasseh are also in an appendix to the Latin Vulgate Bible. The Slavonic Bible includes 2 Esdras, but calls it 3 Esdras. This same book is in the Appendix to the Latin Vulgate as 4 Esdras. An appendix to the Greek Septuagint contains 4 Maccabees. It is included for its historical value. Among Christian denominations and among individual Christians, opinions vary widely on the Deuterocanon/Apocrypha, as do the collective names they give them. Many regard them as useful in gaining additional understanding of the Old and New Testaments and the hand of God in history, even if they don’t give them the same status as the 66 books of the Old and New Testaments. They are included here in support of the churches and individuals who read them and use them, as separate from, but frequently used with, the core canon of the 66 books of the Holy Bible. What are MT, TR, and NU? In the footnotes, MT refers to the Byzantine Greek Majority Text New Testament, which is usually in the main text. TR stands for Textus Receptus, which is the Greek Text from which the King James Version New Testament was translated. NU stands for the Nestle-Aland/UBS critical text of the Greek New Testament, which is used as a basis for some other Bible translations. More Information For answers to frequently asked questions about the World English Bible, please visit our website at WorldEnglish.Bible.