Verse of the Day 12-24-12

“And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds. But Mary kept all these things, and pondered them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.” Luke 2:16-20 KJV

Luke 2:21-52

King James Version (KJV)

21 And when eight days were accomplished for the circumcising of the child, his name was called Jesus, which was so named of the angel before he was conceived in the womb.

22 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;

23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)

24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.

25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.

26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.

27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,

28 Then took he him up in his arms, and blessed God, and said,

29 Lord, now lettest thou thy servant depart in peace, according to thy word:

30 For mine eyes have seen thy salvation,

31 Which thou hast prepared before the face of all people;

32 A light to lighten the Gentiles, and the glory of thy people Israel.

33 And Joseph and his mother marvelled at those things which were spoken of him.

34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;

35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.

36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;

37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.

38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.

39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.

40 And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

41 Now his parents went to Jerusalem every year at the feast of the passover.

42 And when he was twelve years old, they went up to Jerusalem after the custom of the feast.

43 And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.

44 But they, supposing him to have been in the company, went a day’s journey; and they sought him among their kinsfolk and acquaintance.

45 And when they found him not, they turned back again to Jerusalem, seeking him.

46 And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.

47 And all that heard him were astonished at his understanding and answers.

48 And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.

49 And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business?

50 And they understood not the saying which he spake unto them.

51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.

52 And Jesus increased in wisdom and stature, and in favour with God and man.

Psalm 81:1-16

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Psalm 137
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Psalm 81

1Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.

2Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.

3Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.

4For this was a statute for Israel, and a law of the God of Jacob.

5This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.

6I removed his shoulder from the burden: his hands were delivered from the pots.

7Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.

8Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me;

9There shall no strange god be in thee; neither shalt thou worship any strange god.

10I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.

11But my people would not hearken to my voice; and Israel would none of me.

12So I gave them up unto their own hearts’ lust: and they walked in their own counsels.

13Oh that my people had hearkened unto me, and Israel had walked in my ways!

14I should soon have subdued their enemies, and turned my hand against their adversaries.

15The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever.

16He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee.


A New Translation from the Hebrew





Together with Observations,


Rector of St. John’s Church, Manchester, and Fellow of Trinity College, Cambridge;



By the Editors.

“And He said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the psalms, concerning me.”

Luke xxiv. 44.

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Psalms Chapters

Ps 1 Ps 51 Ps 101
Ps 2 Ps 52 Ps 102
Ps 3 Ps 53 Ps 103
Ps 4 Ps 54 Ps 104
Ps 5 Ps 55 Ps 105
Ps 6 Ps 56 Ps 106
Ps 7 Ps 57 Ps 107
Ps 8 Ps 58 Ps 108
Ps 9 Ps 59 Ps 109
Ps 10 Ps 60 Ps 110
Ps 11 Ps 61 Ps 111
Ps 12 Ps 62 Ps 112
Ps 13 Ps 63 Ps 113
Ps 14 Ps 64 Ps 114
Ps 15 Ps 65 Ps 115
Ps 16 Ps 66 Ps 116
Ps 17 Ps 67 Ps 117
Ps 18 Ps 68 Ps 118
Ps 19 Ps 69 Ps 119
Ps 20 Ps 70 Ps 120
Ps 21 Ps 71 Ps 121
Ps 22 Ps 72 Ps 122
Ps 23 Ps 73 Ps 123
Ps 24 Ps 74 Ps 124
Ps 25 Ps 75 Ps 125
Ps 26 Ps 76 Ps 126
Ps 27 Ps 77 Ps 127
Ps 28 Ps 78 Ps 128
Ps 29 Ps 79 Ps 129
Ps 30 Ps 80 Ps 130
Ps 31 Ps 81 Ps 131
Ps 32 Ps 82 Ps 132
Ps 33 Ps 83 Ps 133
Ps 34 Ps 84 Ps 134
Ps 35 Ps 85 Ps 135
Ps 36 Ps 86 Ps 136
Ps 37 Ps 87 Ps 137
Ps 38 Ps 88 Ps 138
Ps 39 Ps 89 Ps 139
Ps 40 Ps 90 Ps 140
Ps 41 Ps 91 Ps 141
Ps 42 Ps 92 Ps 142
Ps 43 Ps 93 Ps 143
Ps 44 Ps 94 Ps 144
Ps 45 Ps 95 Ps 145
Ps 46 Ps 96 Ps 146
Ps 47 Ps 97 Ps 147
Ps 48 Ps 98 Ps 148
Ps 49 Ps 99 Ps 149
Ps 50 Ps 100 Ps 150

Author: John Clowes

Divisions Of The Bible

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The Old Testament.

The Old Testament, or “Old Covenant.” centers around the covenant made at Sinai in the time of Moses. It is divided into three main canonical units, the Law, the prophets, and the Writings.

The Law, or Torah.

The Law has traditionally been known as the Law of Moses, although scholars debate the extent to which the tradition of the Law goes back to Moses himself. There is no doubt, however, that from the time of the discovery of the Book of Deuteronomy in 621 B.C., the Law was the mainspring of Jewish religious life. Deuteronomy became the law of the land. During the exile, Jews turned to the Law for study and strength, and thus the Synagogue was born. By the time of Ezra (450-400 b.c.), the Law had come into its full importance, with almost the exact structure and text that are known today.

In Hebrew the Law was called Torah, meaning “teachings” or “learning.” but in Greek its five books were called Pentateuch, meaning “five vessels” (i.e., of the word of God), for only these five books of the Law were ever acknowledged as authoritative. In the 3rd century B.C., the Greek-speaking Jews of Alexandria began to translate these books into Greek; their work later came to be known as the Septuagint, sometimes written “LXX.”

The Prophets, or Nebi’im.

The work of the writing prophets covered four centuries-Amos, Hosea, Micah, and Isaiah in the 8th century B.C., Zephaniah, Nahum, Habakkuk, and Jeremiah in the 7th century B.C.; Ezekiel, Haggai, and Zechariah in the 6th century B.C., and Malachi, Obadiah, and Joel in the 5th century B.C. The date of Jonah, which completes the list of 15 prophetic writings, is widely disputed. The Jews came to consider the historical books of Joshua, Judges, Samuel, and Kings as prophetic in purpose and thus put them into group designated as the “Former Prophets.” The “Latter Prophets” (or “Writing Prophets”), the second part of the prophetic collection, then contained Isaiah, Jeremiah, Ezekiel, and the “Book of the Twelve,” consisting of the Minor Prophets from Hosea to Malachi. By the end of the 3rd century B.C., these writings had been organized and copied in the form of eight scrolls, four for the Former Prophets and four for the Latter Prophets, and had become recognized as standing with the Law in religious authority.

The Writings, or Kethubim.

It was not until the close of the first Christian century, at the Rabbinical Council of Jamnia (about 90 A.D.), that the rest of the Old Testament was finally fixed and declared authoritative. The Book of Psalms was the central feature in this collection of practical and devotional material, which contains wisdom, ethics, liturgy, history, and even wedding songs. The poetic works in this group include Psalms, Job, Proverbs, Lamentations, and the Song of Solomon. Those dealing with Jewish history are Ruth, Esther, Ezra, Nehemiah, and Chronicles, while Daniel is apocalyptic (a special type of Jewish literature) and Ecclesiastes a philosophical book. Ecclesiastes and Esther were less widely accepted, and doubts about their authority continued until the Council of Jamnia.

The third division of the Hebrew Bible, therefore, contained 11 scrolls: the 3 large poetic works, Psalms, Proverbs, and Job; the 5 Megilloth (scrolls used on special festival occasions), the Song of Solomon, Ruth, Lamentations, Ecclesiastes, and Esther; the apocalyptic Book of Daniel; and 3 books of history, Ezra-Nehemiah (in one scroll) and Chronicles (in one scroll). Thus the Hebrew Bible consisted of 5 scrolls of Law, 8 scrolls of the prophets, and 11 scrolls of the Writings when it reached its final canonization at Jamnia. It is in this form and order (with some slight variation) that modern Hebrew study Bibles are printed.

The Apocrypha.

During the last two centuries before Christ and the first Christian century, a number of Jewish writings had appeared but failed to gain acceptance at the Council of Jamnia. These books are now called “Apocrypha”; the word is from a Greek term meaning “hidden” or secret.” Originally its use suggested that the books so designated contained esoteric truth to be communicated only to the initiated, being hidden from the outside world. It was the great Latin scholar Jerome who, in the 5th century A.D. first applied the term to these books.

Some of these documents were expansions of Old Testament books, especially Esther and Daniel. Some, such as Ecclesiasticus and the Wisdom of Solomon, are of the nature of wisdom literature. Jewish fiction, as exemplified in the books of Tobit and Judith, is also included. First Esdras is little more than a combination of parts of Chronicles, Ezra, and Nehemiah. two important historical books are those of I and II Maccabees, and the group also includes the important apocalypse known as II Esdras.

The Apocrypha were included in the Canon of the Septuagint, the translation of the Old Testament made for the Greek-speaking Jews of Alexandria, which became the Bible of the early Church; these books appear also in the Old Latin Bible, as well as in the Latin Vulgate, Jerome’s revision. They were carried over into the early German translation of the Latin Bible made in the 14th century, as well as into English translation made by Wyclif (Wycliff) in the same century, Both the Greek and the Roman Church have always recognized the apocrypha as canonical. The exclusion of these books from the bible came as a result of the Reformation. When Luther translated the Old Testament from the Hebrew, these books were of course absent; but recognized their presence in the Latin Bible. Luther translated them and put them in a group by themselves, between the Testaments. there they remained in most Protestant Bibles until the 19th century, when publishers, led by the British and Foreign Bible society, voluntarily began to omit them.

The length of the apocrypha in comparison with the Old Testament and New Testament may be seen from these figures (based on the King James Version):

Old Testament:    Chapters: 929     Verses: 23,214     Words: 592,439

New Testament:  Chapters: 260     Verses: 7,959       Words: 181,253

Apocrypha:           Chapters: 183      Verses: 6,081       Words: 152,185

The New Testament.

The title “New Testament,” or New Covenant probably originated with Paul’s delineation of the two covenants of history in II Corinthians 3:6-16. Probably Jeremiah’s famous words in 31:31-34 were associated in Paul’s mind as he wrote.

The Gospels.

Although the Gospels stand first in the New testament, they are of later date than many other books found there. When the New Testament was collected, however, it was only natural that the place of priority be given to the four accounts of Jesus’ ministry: Matthew, Mark, Luke, and John (although this order was not always followed in early collections). The Evangelists had the Old Testament biographies of Joseph, David, Elijah, Moses, and others before them as examples (Luke seems especially to have been so influenced); they also were aware of the practice of the Greeks, for the art of biography was by no means a new one. Yet the Gospels were a new literary form in many respects, standing by themselves as evangelical documents to proclaim the “good news” (the meaning of “gospel”) of God’s redemptive action in the life, teachings, death, and resurrection of Jesus of Nazareth.

Matthew, Mark, and Luke are called the “Synoptic Gospels” because they are so closely related and share a common point of view. John’s Gospel in many ways preserves an independent tradition and is, by far, the most interpretative of these books.

The Acts.

The Book of Acts is described as history, but it is far more. its primary message is the story of Christianity’s spread throughout the civilized world. It is history seen from the evangelistic and missionary viewpoint, centering in the life and activity of the Apostles who established the early churches.

The Epistles.

The majority of the books in the New Testament might be classified as correspondence. Letter writing was a common means of communication in the first Christian century, as archaeological discoveries have abundantly revealed, and the early church was no exception. Paul was the most prolific writer of those who contributed to the New Testament, and much of his contributions is typical of personal correspondence of that age. Among the writings traditionally ascribed to him are Romans, I and II Corinthians, Galatians, Esphesians, Philippians, Colossians, I and II Thessalonians, I and II Timothy, Titus, Philemon, and Hebrews.

Modern scholarship has questioned the Pauline authorship of several of these letters, especially I and II Timothy and Titus, which are often called the Pastoral Epistles because they deal mostly with the administration of the organized Church. Hebrews, which is not in letter form and does not name its author, has from early times been questioned because of its distinctly non-Pauline nature. A few late manuscripts ascribe Hebrews to Timothy, but its author is unknown. Usually Philippians, Ephesians, Colossians, and Philemon are called the “imprisonment letters,” since their contents imply that the author was writing from prison.

Another group of letters in the New Testament is referred to as the”Catholic” or “General” Epistles. The term “Catholic,” meaning “universal,” designates those letters that are addressed to larger and more inclusive groups, in contrast to the local church or individuals addressed in the Pauline letters. James, I and II Peter, and Jude are so designated. Some scholars include the Johannine letters with the “General Epistles” while others consider them a third group. First John lacks the salutation and epistolary ending characteristic of letters. Traditionally the Johannine letters have been credited to the Apostle John, although in the 20th century some debate has centered on this assumption.

The letters of the New Testament tell of many of the churches founded by Paul and reveal even intimate and personal details of the author’s relation to various congregations and persons. More important, however, these letters by Paul and others give additional insight into the content of the Christian message and its application to life situations. In fact, some of these letters resemble theological treatises or sermons more than personal letters (Romans, Ephesians, Hebrews, I John), while others are essentially practical in their applications to life (I Corinthians, Philemon, James).

The Revelation.

The last book of the Bible is the only one of its literary type in the New Testament, though it has affinity with some of the Old Testament books, especially Daniel. The revelation is an apocalypse )from a Greek word meaning “revelation”), telling its message by use of signs, symbols, and visions of cosmic drama. Coming out of the suffering and persecution of the early Church, it is an unveiling of the Christian hope and confidence in the ultimate triumph of God and the vindication if His people.

Introducing The Bible

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The term “Bible” was not used to designate the Holy scriptures until the time of the early Church Fathers about A.D 400. These Latin scholars borrowed the word from the plural Greek word, biblia, meaning “rolls” or “scrolls.” In the singular, the word biblion, or biblos, referred to the papyrus plant from which the principal writing material used by the Greeks was made. When some 20 or more papyrus sheets were glued together, producing a scroll about 25 to 35 feet in length, this too was called a biblion, often translated as “book” (see Rev. 22:18,19). In Luke 4:17,20 the roll (biblion) of Isaiah is mentioned, and John’s Gospel is referred to as a biblion in John20:30. In II Timothy 4:13 the word biblia appears and probably  refers to a group of papyrus rolls. Thus the term “bible” comes technically to mean “Book of Books,” or an especially important (or authoritative) collection of books.

During the 1,200 or more years when its materials were being written, the bible did not circulate as a single book. It was not until the 4th century A.D. that all of its units were copied together in a single “codex” or volume. Although no term that appears in the Bible itself refers to that volume as it is known today, several terms are used in the scriptures to designate various portions of the modern Bible. “The Law” (Josh. 8:34; Neh. 3:2; Luke 10:26); “the book of the law” (Josh. 8:34); “the law of the Lord” (Luke 2:23); “the law of Moses” (Josh. 8:31-32; Neh. 8:1; Luke.24:44); “the scriptures” (Matt. 21:42; Mark 12:24; John 5:39); “the holy scriptures” (Rom. 1:2); “the book of the covenant” (Ex. 24:7) are among the terms used for various portions of the Bible.