Bibles

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Abbreviation: JBK
Year Released: 1962

The English translation of this Bible was revised and edited by Harold Fisch. It is a thoroughly corrected, modernized, and revised version of the Anglo-Jewish Bibles that have been accepted for home and synagogue throughout the English-speaking world. The Jewish Family Bible of M. Friedlander, published in 1881, was the basis for this edition. That version was faithful to the Masora, or received Hebrew text. It also retained as much Jewish sentiment as permitted of the unsurpassed language and rhythm of the "Authorized Version" of 1611. Also, a comparison was made with the nineteenth century Jewish Bible of Isaac Lesser and with other later translations.
The language of the old versions has been modernized where ancient linguistic and grammatical forms would be difficult for the present-day reader. Many points of detail have been corrected in light of modern scholarship.
A primary aim of the translators has been to offer a rendering of the English Bible which would match the spirit and outer appearance of the Hebrew test printed opposite it. This text, the "Koren Bible," is unique among Hebrew printed Bibles in rejecting Greek titles, Latin numerals, and chapter divisions based on non-Jewish authority. The English text is divided up according to the traditional system of petuhot (open line divisions) and setumot (closed spaces) as found in ancient Hebrew manuscripts. This Koren Tanakh is in English on the left-hand pages and Hebrew on the right-hand pages.

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Jews for Jesus
60 Haight St.
San Francisco, CA 94102-5895
United States of America
1(415)864-2600

E-mail: jfj@jewsforjesus.org




This best selling new translation freshly renders the original Greek into enjoyable modern English, while dramatizing the Jewish roots and flavor of New Testament times by giving names of people, places, events and concepts in the original spoken Hebrew.
The Jewish New Testament
by David H. Stern
Hardcover / 350 pages
ISBN 0-8276-0096-8
This new translation is the culmination of three decades of collaboration
by scholars and rabbis representing the three largest branches of
organized Judaism in America.


Complete Jewish Bible
Stern, David H. (Translator)
Jewish New Testament Publishers
Po Box 615
Clarksville, MD 21029-0615
UNITED STATES
Local Fax: 410-764-1376 (UNITED STATES)
Local Tel: 410-764-6144 (UNITED STATES
ISBN 9-653-59015-4
Translated by David H. Stern % Names and key terms presented in
easy-to-understand transliterated Hebrew enabling readers to
pronounce them the way Yeshua (Jesus) did % 1,697 pp. % 5 7/8 X 8
7/8 % Font size: 9


Jewish New Testament
Translated by David H. Stern % Uses neutral terms and Hebrew names
% Highlights Jewish features and Jewish references % Corrects
mistranslations from an anti-Jewish theological bias % 436 pp. % 5
3/4 X 8 1/4 % Font size: 9
ISBN 9-653-59006-5

--------------------------------------------------------------------------------------------------------------------------------

From Jews for Jesus:

BOOK REVIEW Book Review: Jewish New Testament Commentary By Louis Goldberg, Ph.D. This article originally appeared in The Messianic Review of Books, Volume 3:1 Jews for Jesus - David Stern's massive Jewish New Testament Commentary follows through on his Jewish New Testament. It represents a Herculean effort to provide a commentary of the New Testament that works with the original Greek text and also attempts to demonstrate the first-century cultural background among the people of Israel. As long ago as the 1930s, the Yiddish writer Sholem Asch and the Israeli scholar Joseph Klausner already broke ground when they wrote about Jesus from a Jewish perspective. Since then, the old approach of seeing the New Testament as completely Greek, divorced from any Jewish background, has largely been set aside in the thinking of many writers and scholars. But the task has not been easy. It is now time for Messianic Jews themselves to deal theologically with the issues concerning not only Jesus but Paul as well. Stern has provided us with a great deal of Jewish background to the New Testament. For example, many of the lessons that Y'shua taught find background in the common cultural and religious pool from which he as well as the rabbis drew. The teaching of "acts of righteousness" (Matthew 6:1) finds a background in the Sayings of the Fathers 2:13. The saying in Matthew 6:7 that our words be few is also found in B'rakhot 61a (pp. 30-31). The same would be true of the Lord's Prayer, all of which is at home in the Judaism of Y'shua's day (p. 32). Similarly, the Golden Rule that Y'shua cited already had an accepted part in Jewish writings, even as early as the third century b.c. book of Tobit (pp. 33-34). The citation from Yoma 39a-39b that in the forty years prior to the destruction of the temple, the scarlet cloth never turned white again is an interesting comment on the rending of the temple curtain in Matthew 27:51 (p. 84). One cannot begin to mention the great number of passages for which Stern provides interesting supporting evidence from various facets of Jewish materials. He demonstrates adequately that the New Testament is set in a specific cultural context of the people of Israel and not in a foreign Greek context. The development of a theology of Messianic faith is extremely important. One does not write theology in a day and perhaps not even in fifty years. We need to work at it until many of us can agree on an expression of what we believe and how we are to live our beliefs. Among the key theological questions are these:

1. The use of the term "Messianic Judaism." In explaining Messianic Judaism, Stern defines it as: "100% Jewish and 100% Messianic" (p. xv). "Messianic" draws our focus to Y'shua as the Messiah, but what does it mean to be "100% Jewish"? Is it what the traditional Jew would describe as Jewish, or is it what the Reform Jew would want to define as Jewish? Of course, Stern does make a distinction between Messianic Judaism and "non-Messianic Judaism," where the latter refers to any form of expression of Judaism that does not acknowledge Y'shua as the Messiah and Redeemer. This still leaves us with a problem concerning the term "Judaism." Perhaps, rather than trying to use the word "Judaism" and then going into a long explanation as to how one should define it, it would be best to simply speak in terms of the Messianic Jew and "Messianic faith."

2. The question of Torah. Stern insists that "Messianic Judaism recognizes that the Torah is eternal, and Yeshua did not abrogate it" (p. 240, on Acts 6:13-14; see also his comments on Acts 2:42, 12:12, 15:2-3 and Matthew 5:17). But what does he mean by Torah? He explains that by Torah, he means the written Torah, commonly known as the Old Testament, not any legalistic system (pp. 344-346, on Romans 3:20b). Discussing Galatians, Stern writes that "some branches of Christianity teach that the ethical Law remains, while the civil and ceremonial statutes have been done away with. For Gentiles, this may seem a satisfactory solution to the problem of the Torah, but for Jewish believers it isn't so simple as that." Instead, he draws our attention to the fact that "some rules [in the Torah] were transformed by their fulfillment; this is a process found already in the Tanakh, for example, when the Tabernacle was superseded by the Temple." He relates this to the New Testament, in which the death of the Messiah fulfills the "function of the temple sacrifice for sin and either superseded it or changed it into a memorial, as explained in Messianic Jews [his name for the Book of Hebrews] 7-10" (p. 568). Moreover, Stern tells us that the New Testament is really the Torah of the Messiah and has been incorporated into the Torah as a whole, that is, into the written Torah; the Torah of the Messiah explains fully and more completely what the written Torah hints at as a pointer to the day when Messiah will finally appear. He even translates Hebrews 8:6b as "[The New Covenant] has been given as Torah on the basis of better promises" (compare the NIV, "and it is founded upon better promises"). Indeed, Stern is quite clear on the difference between Messianic Jews and the Judaism espoused by other Jewish people when he declares that the New Testament is Torah and that there is no such person as a Torah-observant Jew unless he or she accepts the New Testament (p. 687)! The point is that there is something about the Mosaic Covenant that is changed, but there is something of it that still remains, further explained, indeed, by the "Torah of Messiah" as Stern defines it. His observation serves notice on the rest of us that we need to wrestle with these concepts to produce a better Messianic Jewish theology.

3. Original sin. Stern offers a lengthy and valuable comment on this topic, taking some fourteen pages to discuss it (pp. 359-373), concluding, "I do not propose to construct a Messianic Jewish theology of sin in this note!" He points out a number of instances where the issue of sin is discussed in the Tanakh (p. 368) and makes a case for what is wrong with people and why they need to be justified by God or declared righteous, in order to have a new life and be one with the Lord. As Stern suggests, perhaps the "sins of ignorance" (Leviticus 4:2) can shed light on the question. These sins are those that provide the context for the sin offering. Sins of ignorance are not those of commission or omission and they force us to ask why a person can sin and not be aware of it. Could it be that something is wrong with the inner being of a person whereby he or she can sin in such a way? Could it be that Moses provided the sin offering in order to care for the question of "who we are" (justification), in contrast to the guilt offering, which takes care of "what we do" (sanctification)? The issue of justification forces us to deal with who we are, a most important question, because of non-Messianic Jewish opposition to this doctrine and their insistence that people through their free will can achieve righteousness. It might be mentioned that the use of Hebrew for the various New Covenant names may be baffling to Americans in general and Jewish believers in particular. For example, in Matthew 5:21 (p. 27), the Hebrew for the "Ten Commandments" is a case in point. Perhaps a glossary of how Hebrew and Greek words are pronounced might have been helpful. A final word concerning the readability of this commentary. In general, it seems best geared to someone with formal exposure to the Bible and to theology. For instance, in discussing Matthew 23:37-39 (p. 71), Stern refers briefly to "the theology, developed later by the Church," an issue that not all readers would be conversant with. All in all, Stern has provided us with a work that will provide a distinctive contribution to the beliefs of Messianic Jews. It will, no doubt, be the springboard for further meaningful discussions between Jewish believers in the Messiah, as well as for the Church at large. Louis Goldberg was for many years the chairman of the Jewish Studies department at Moody Bible Institute. He is currently Scholar-in-Residence at the New York City branch of Jews for Jesus.

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Abbreviation: JWNT
Year Released: 1755

John Wesley made a study of an understandable New Testament the key to the knowledge of sound doctrine. Scholarly accuracy, literary excellence, and precision in word selection have made the Wesley New Testament valuable to the "common and unlettered man" for this purpose.
Wesley's generation was one of transition in forms of speech. Chaucerian English was passing, and modern English was emerging. The English New Testament had to be "read and digested" by the converts of the Wesley Revival if the results of the movement were to be conserved.
In preparation for his work, he "examined minutely every word of the New Testament in the original Greek." Thus, his translation contained twelve thousand deviations in words, sentence structure, and chapter divisions from earlier translations. Two dots in the text indicate the omission of a word (or words) appearing in the King James Version. Italics indicate a deviation from the King James Version. Traditionalists greatly criticized his work.

[NSMinistries]

Translator: E. W. Brooks

This is the confession and prayer of Asenath, daughter of Pentephres the priest. In the Book of Genesis, Asenath is mentioned three times only. However, from these references, the elaborate romance contained in this book has been constructed. That the book is the work of a Christian writer will at once be recognized by the reader.
The book was in existence prior to 569 C.E. It is said to be an allegory with Joseph standing for the Messiah. Three suggested interpretations for Asenoth are the Church, the converted soul, and virginity. The original language was Greek. The translator used Batifoll's text, except in a few places where it is obviously wrong. The book is divided into twenty-nine chapters.

[NSMinistries]

Editor: Gerald Hausman

This is the lost Bible of Rastafarian Wisdom and Faith from Ethiopia and Jamaica. The text of this edition was selected from a portion of a book entitled The Queen of Sheba and Her Only Son Menyelek, which was translated by E. A. Wallis Budge and first published in English in 1922.
The Kebra Nagast is a great storehouse of legends and traditions, some historical and some of purely folklore character, derived from the Old Testament and the later rabbinic writings, and from Egyptian, Arabian, and Ethiopic sources. Of the early history of the compilation and its maker and of its subsequent editors, nothing is known; but the principal groundwork of its earliest form was the traditions that were current in Syria, Palestine, Arabia, and Egypt during the first four centuries of the Christian era. The earliest form of the text, in Ethiopic, appeared around the sixth century C.E.

Earth
Power
Wisdom
Angel
Vision
Pearl
Prophet

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Abbreviation: KJV
Year Released: 1611

Authorized Version

It was translated out of the original tongues and with previous translations, including that of William Tyndale, diligently compared and revised. In the preface of the 1611 edition, the translators stated that it was not their purpose to make a new translation but to make a good one better. It is a revision of the Bishop's Bible of 1568.
It was the desire of the translators to make God's holy Truth more and more known unto the people, even though they may be maligned by those religious persons who would keep the people in ignorance and darkness concerning it. It was presented to King James I when completed in 1611. It has been the standard English translation for almost four hundred years.
It is noted for the quality of translation and the majesty of style. The translators were committed to producing an English Bible that would be a precise translation and by no means a paraphrase or broadly approximate rendering. The scholars were fully familiar with the original languages of the Bible and especially gifted in their use of their native English. Because of their reverence for God and His Word, only a principle of utmost accuracy in their translation could be accepted. Appreciating the intrinsic beauty of divine revelation, they disciplined their talents to render well-chosen English words of their time as well as a graceful, often musical, arrangement of language.
There have been many publishers, many editions, and various features for this version.

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Today @ 09:04 AM post located here
NSMinistries:

Abbreviation: KJV
Year Released: 1611

Authorized Version

It was translated out of the original tongues and with previous translations, including that of William Tyndale, diligently compared and revised. In the preface of the 1611 edition, the translators stated that it was not their purpose to make a new translation but to make a good one better. It is a revision of the Bishop's Bible of 1568.
It was the desire of the translators to make God's holy Truth more and more known unto the people, even though they may be maligned by those religious persons who would keep the people in ignorance and darkness concerning it. It was presented to King James I when completed in 1611. It has been the standard English translation for almost four hundred years.
It is noted for the quality of translation and the majesty of style. The translators were committed to producing an English Bible that would be a precise translation and by no means a paraphrase or broadly approximate rendering. The scholars were fully familiar with the original languages of the Bible and especially gifted in their use of their native English. Because of their reverence for God and His Word, only a principle of utmost accuracy in their translation could be accepted. Appreciating the intrinsic beauty of divine revelation, they disciplined their talents to render well-chosen English words of their time as well as a graceful, often musical, arrangement of language.
There have been many publishers, many editions, and various features for this version.

Corrections in the KJV

1613 A.D. thy right doeth ---corrected to--- thy right hand doeth
1616 A.D. which was of our father's ---corrected to--- which was our fathers
1617 A.D. Seek good ---corrected to--- seek God
1629 A.D. requite good ---corrected to--- requite me good
1629 A.D. this book of the Covenant ---corrected to--- the book of this covenant
1629 A.D. chief rulers ---corrected to--- chief ruler
1629 A.D. For the king had appointed ---corrected to--- for so the king had appointed
1629 A.D. The cormorant ---corrected to--- But the cormorant
1629 A.D. The crowned ---corrected to--- Thy crowned
1629 A.D. which was a Jew ---corrected to--- which was a Jewess
1629 A.D. the city ---corrected to--- the city of the Damascenes
1638 A.D. And Parbar ---corrected to--- At Parbar
1638 A.D. For this cause ---corrected to--- And for this cause
1638 A.D. a fiery furnace ---corrected to--- a burning fiery furnace
1638 A.D. now and ever ---corrected to--- both now and ever
1638 A.D. this thing ---corrected to--- this thing also
1743 A.D. the wayes side ---corrected to--- the way side
1762 A.D. shalt have remained ---corrected to--- ye shall have remained
1762 A.D. Achzib, nor Helbath, nor Aphik ---corrected to--- of Achzib, nor of Helbath, nor of Aphik
1769 A.D. returned ---corrected to--- turned

[NSMinistries]

Abbreviation: KLNT
Year Released: 1956

The translator of the Gospels, James A. Kleist, SJ, felt that the Bible should use a diction that keeps pace with modern developments in the English language. This edition was translated directly from the Greek, using the text of Joseph M. Bover, in his Novi Testamenti Biblia Graeca et Latina (Madrid, 1943).
He avoided obsolete words and expressions as well as words which would not be readily understood by the average reader of today. There is also a change in word order or sentence structure of the original whenever it seemed that the requirements of current English usage or of clearness itself would be served by so doing. His purpose was to express, as far as possible, the exact meaning of the original text as opposed to a literal rendering of word for word. Sometimes this meant using several words to convey the meaning of a single word in Greek. Where a Greek word or phrase is actually capable of more than one interpretation, the correct alternative generally is indicated in the notes.
In Part 2 of this edition, prepared by Joseph L. Lilly, SJ, is a careful and well-worded translation of the Acts of the Apostles, of the numerous Epistles that follow next in order, and finally of the Apocalypse with which the New Testament closes. Scholarly introductions have been provided by the translator. He has also supplied the notes for his section.

[NSMinistries]

Abbreviation: KTC
Year Released: 1956

Ronald Knox was requested in 1936 by the hierarchy of England and Wales to undertake a completely new translation of the New Testament. This he produced single-handed in 1945. The Old Testamant was completed in 1955. The translation is from the Vulgate "in light of" the originals and with many textual notes. It has a style all of its own, perhaps more discussed than any other modern version. (New Catholic Encyclopedia, vol. 2. Page 466.)
This translation passed rapidly into common use worldwide in the Catholic community. It has been commended for its freshness of approach, for its lively language, and for the ease with which it may be read. Its style has succeeded in giving meaning to passages which in earlier versions have been difficult to understand.
The purpose in preparing this translation was to give readers a greater knowledge and understanding of inspired Sacred Scripture. Prayer and the sacraments are a lay apostle's strength, the Bible, his armor. A knowledge of Holy Scripture is a valuable element in his participation in the Church's liturgy. The translation by Monsignor Knox was presented to meet the need of having in every home a Bible that is easy to read and a joy to handle.

[NSMinistries]

Abbreviation: LBP
Year Released: 1957

This translation of the Old and New Testaments is based on Pe[color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color]ta manuscripts which have comprised the accepted Bible of all those Christians who have used Syriac as their language of prayer and worship for many centuries. The Church of the East and some noted Western scholars dispute the belief of modern scholarship that the originals of the Four Gospels and other parts of the New Testament were written in Greek. In any case, Aramaic speech is an underlying factor and New Testament writers drew on documents written in Aramaic. Syriac is the literary dialect of Aramaic. From the Mediterranean east into India, the Pe[color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color]ta is still the Bible of preference among Christians.
George M. Lamsa, the translator, devoted the major part of his life to this work. He was an Assyrian and a native of ancient Bible lands. He and his people retained Biblical customs and Semitic culture, which had perished elsewhere. With this background and his knowledge of the Aramaic (Syriac) language, he has recovered much of the meaning that has been lost in other translations of the Scriptures. There is a section on the problems of translating from the Aramaic to the Greek.
Manuscripts used were the Codex Ambrosianus for the Old Testament and the Mortimer-McCawley manuscript for the New Testament. Comparisons have been made with other Pe[color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color]ta manuscripts, including the oldest dated manuscript in existence. The term Pe[color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color]ta means straight, simple, sincere and true, that is, the original. Even the Moslems in the Middle East accept and revere the Pe[color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color]ta text.
Although the Pe[color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color]ta Old Testament contains the Books of the Apocrypha, this edition has omitted them.

[NSMinistries]

Abbreviation: LNT
Year Released: 1962

The translator, Richard Lattimore, was among the most distinguished translators of the Greek classics. His aim was to provide a simple, literal rendering in which the syntax and order of the Greek dictate the character of the English style. He let the words of the Apostles and early disciples speak for themselves with an accuracy and fidelity to the original language that is a gift to today's reader. He tried to let all of his texts translate themselves with as little interference as possible.
Since Mark is, by general if not universal consent, the earliest evangelist, the translator starts with his gospel. There are some terms in this gospel which cannot always be translated in the same way, or even at all. The rest of the books are in the traditional order.
He has followed The New Testament in Greek, by Westcott and Hort, as a text. Rare exceptions have been noted. Words enclosed in square brackets are of doubtful authenticity. The translator also regularly consulted The Pelican Gospel Commentaries and A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2nd Edition. At the back is a section of notes which explain his translations or give alternate interpretations.
On the front of the dust jacket is a photo by Andres Serrano, "The Morgue (Hacked to Death II)." Some readers may find this distracting, offensive, or inappropriate for the cover of a book of Scriptures.
It was first published by Farrar, Strauss, Giroux in 1962.

[NSMinistries]

Abbreviation: LVME
Year Released: 1948

This version was prepared in the belief that there is still room for a version in current English, free from old-fashioned words and unfamiliar grammar, free also from colloquialisms and slang expressions; a version which follows the original closely, paraphrasing only where necessity dictates; one which seeks above all to maintain the simple, dignified style of writing which has for so long been associated with the Scriptures in English.
This version will be found to make use of words which are Anglo-Saxon rather than of classical extraction. There are some words, however, such as justification, remission, propitiation (to name only a few) of Latin origin, and not in common use, which cannot be dispensed with as they are so woven with Christian thought. In a few places, for clarity purposes, words have been supplied which are not in the original Greek. Certain pronoun and verb forms that are not in use today have been discarded.

[NSMinistries]

Abbreviation: LB LI
Year Released: 1971

A paraphrase is the restatement of an author's thoughts, using different words. The purpose of this version is for it to say as exactly as possible what the writers of the Scriptures meant, and to say it simply, expanding where necessary for clear understanding by the modern reader. There is a danger in paraphrasing that the translator, though honest, may give the English reader something that the original writer did not mean to say. When the Greek or the Hebrew is not clear, the theology of the translator and his sense of logic are his guides. The theological guide in this version has been a rigid evangelical position.
This version has undergone several manuscript revisions. It has also been under the scrutiny of a team of Greek and Hebrew experts to check the content and of English critics to check for style. Thus, this edition is tentative.
It is a compilation of previous paraphrases by Tyndale: Living Letters (1962), Living Prophecies (1965), Living Gospels (1966), Living Psalms and Proverbs (1967), Living Lessons of Life and Love (1968), Living Books of Moses (1969), and Living History of Israel (1970).

[NSMinistries]

Publisher: The Society for Promoting Christian Knowledge, 1920


The object of this edition is to collect in a form convenient to English readers the remains of some of the apocryphal writings connected with the Old Testament which have not survived in their entirety. It is impossible in most cases to assign anything like a precise date to these writings. It would not be far out to say that most of them were produced in the period of the first century B.C.E. and the first century C.E. The sources of information about them are mainly of two kinds: lists of books and quotations.

Adam
Eve
Seth
Lamech
Noah
Noria, Wife of Noah
Ham
Abraham
Melchisedec
Jacob
The Twelve Patriarchs
Joseph
Jannes and Mambres
Eldad and Medad
The Book of Og
Moses
Solomon
Elijah
Jeremiah
Ezekiel
Daniel
Habakkuk
Zephaniah
Zechariah
Baruch
Ezra
Hezekiah
Quotations from Apocryphal Books, Unnamed in Writings
Prophecy of Hystaspes

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This is a list of the lost books found within scripture. Each book has been listed in scripture by name at least once.


Book of the Covenant-
( No books found in print )
Exodus 24:7
Then he took the Book of the Covenant and read it to the people. They responded, "We will do everything the LORD has said; we will obey." (NIV)

Book of the Wars of the Lord/Wars of the Lord-
Numbers 21:14
That is why the Book of the Wars of the LORD says: "... Waheb in Suphah and the ravines, the Arnon (NIV)

Book of Jasher-
Joshua 10:13
So the sun stood still, and the moon stopped, till the nation avenged itself on its enemies, as it is written in the Book of Jashar. The sun stopped in the middle of the sky and delayed going down about a full day. (NIV)

2 Samuel 1:18
and ordered that the men of Judah be taught this lament of the bow (it is written in the Book of Jashar): (NIV)

Manner of the Kingdom/Regulations of the Kingship-
( No books found in print )
1 Samuel 10:25
Samuel explained to the people the regulations of the kingship. He wrote them down on a scroll and deposited it before the LORD. Then Samuel dismissed the people, each to his own home. (NIV)


The Acts of Uzziah-
( No books found in print )
2 Chronicles 26:22
The other events of Uzziah's reign, from beginning to end, are recorded by the prophet Isaiah son of Amoz. (NIV)


Book of Samuel the Seer/Record of Samuel the Seer-
1 Chronicles 29:29
As for the events of King David's reign, from beginning to end, they are written in the records of Samuel the seer, the records of Nathan the prophet and the records of Gad the seer, (NIV)

Book of Gad the Seer/Records of Gad the Seer-
( No books found in print )
1 Chronicles 29:29
As for the events of King David's reign, from beginning to end, they are written in the records of Samuel the seer, the records of Nathan the prophet and the records of Gad the seer, (NIV)


Books of Nathan the Prophet/Records of Nathan the Prophet-
( No books found in print )
1 Chronicles 29:29
As for the events of King David's reign, from beginning to end, they are written in the records of Samuel the seer, the records of Nathan the prophet and the records of Gad the seer, (NIV)

2 Chronicles 9:29
As for the other events of Solomon's reign, from beginning to end, are they not written in the records of Nathan the prophet, in the prophecy of Ahijah the Shilonite and in the visions of Iddo the seer concerning Jeroboam son of Nebat? (NIV)


Prophecy of Ahijah the Shilonite-
( No books found in print )
2 Chronicles 9:29
As for the other events of Solomon's reign, from beginning to end, are they not written in the records of Nathan the prophet, in the prophecy of Ahijah the Shilonite and in the visions of Iddo the seer concerning Jeroboam son of Nebat? (NIV)


Visions of Iddo the Seer/Annotation of the Prophet Iddo-
( No books found in print )
1 Chronicles 29:29
As for the events of King David's reign, from beginning to end, they are written in the records of Samuel the seer, the records of Nathan the prophet and the records of Gad the seer, (NIV)

2 Chronicles 12:15
As for the events of Rehoboam's reign, from beginning to end, are they not written in the records of Shemaiah the prophet and of Iddo the seer that deal with genealogies? There was continual warfare between Rehoboam and Jeroboam. (NIV)

2 Chronicles 13:22
The other events of Abijah's reign, what he did and what he said, are written in the annotations of the prophet Iddo. (NIV)


Book of Shemaiah/Records of Shemaiah-
( No books found in print )
2 Chronicles 12:15
As for the events of Rehoboam's reign, from beginning to end, are they not written in the records of Shemaiah the prophet and of Iddo the seer that deal with genealogies? There was continual warfare between Rehoboam and Jeroboam. (NIV)


Book of Jehu/Annals of Jehu-
( No books found in print )
2 Chronicles 20:34
The other events of Jehoshaphat's reign, from beginning to end, are written in the annals of Jehu son of Hanani, which are recorded in the book of the kings of Israel. (NIV)


Book of Kings of Isreal-
( No books found in print )
2 Chronicles 20:34
The other events of Jehoshaphat's reign, from beginning to end, are written in the annals of Jehu son of Hanani, which are recorded in the book of the kings of Israel. (NIV)


Sayings of the Seers/Records of the Seers-
( No books found in print )
2 Chronicles 33:19
His prayer and how God was moved by his entreaty, as well as all his sins and unfaithfulness, and the sites where he built high places and set up Asherah poles and idols before he humbled himself--all are written in the records of the seers. (NIV)


Epistle of Paul to the Corintians-
( No books found in print )
1 Corinthians 5:9
I have written you in my letter not to associate with sexually immoral people-- (NIV)


Earlier Epistle to the Ephesians-
( No books found in print )
Ephesians 3:3
that is, the mystery made known to me by revelation, as I have already written briefly. (NIV)


Epistle to the Church of Laodicea-
( No books found in print )
Colossians 4:16
After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea.(NIV)

Prophecies of Enoch/Book of Enoch
Jude 1:14
Enoch, the seventh from Adam, prophesied about these men: "See, the Lord is coming with thousands upon thousands of his holy ones (NIV)
By, R. Adam Quigley