Renowned for its beautiful balance of scholarship and readability, the New Revised Standard Version (NRSV) faithfully serves the church in personal spiritual formation, in the liturgy, and in the academy. The foremost Bible translation vetted by Protestant, Catholic, Orthodox, Evangelical, and Jewish scholars invites you to deeply explore Scripture.


Translation Committee

The ecumenical NRSV Bible Translation Committee consists of men and women who are among the top scholars in America. They come from Protestant denominations, the Roman Catholic church, and the Greek Orthodox Church. The committee also includes a Jewish scholar.

At the time of publication, the following persons were active on the NRSV Bible Translation Committee:

  • William A. Beardslee
  • Phyllis A. Bird
  • George Coats
  • Demetrios  J. Constantelos
  • Robert C. Dentan
  • Alexander A. DiLella, OFM
  • J. Cheryl Exum
  • Reginald H. Fuller
  • Paul D. Hanson
  • Walter Harrelson
  • William L. Holladay
  • Sherman E. Johnson
  • Robert A. Kraft
  • George M. Landes
  • Conrad E. L’Heureux
  • S. Dean McBride, Jr.
  • Bruce M. Metzger
  • Patrick D. Miller
  • Paul S. Minear
  • Lucetta Mowry
  • Roland E. Murphy, O. Carm.
  • Harry S. Orlinsky
  • Marvin H. Pope
  • J. J. M. Roberts
  • Alfred v. Rohr Sauer
  • Katharine D. Sakenfeld
  • James A. Sanders
  • Gene M. Tucker
  • Eugene C. Ulrich
  • Allen Wikgren


Church leaders and religion scholars from a wide range of denominations trust the NRSV’s accuracy and praise its readability. Read what some of the most respected religious voices in the country have to say about the NRSV.

“I view the NRSV translation to be the finest English Bible we have today. Its scholarship is impeccable. The English is accurate, approachable, and readable. It is excellent for both public and private use. I recommend it highly.”
— Richard J. Foster, author Celebration of Discipline

“A good translation of the Bible is one that doesn’t sound like something printed in double columns on India paper but like this morning’s edition of the New York Times. Surprisingly often that is how the NRSV sounds to me.”
— Frederick Buechner, author of Secrets in the Dark

“The New Revised Standard Version of the Bible is my first choice, both for my college classes and for my own study and devotion. The careful scholarship of the translation, the generosity of the pronouns, and the invaluable textual notations make this translation my most trusted friend in preaching, teaching, worship and prayer.”
—Barbara Brown Taylor, author of Leaving Church

“Ever since it was first published, I have recommended it to students as the most reliable English translation for study purposes, and as the best for public reading in church.”
— Marcus Borg, author of The Heart of Christianity

“The best contemporary translation of the Bible, beautifully presented, superbly footnoted, and an obvious must for every Catholic household.”
— James Martin, S. J., author of My Life with the Saints

“I’m glad to have a variety of translations available for Bible reading—but when I want to do serious Bible study, I always consult the NRSV. It avoids the theological prejudice I sense in some translations, drawing from a broadly ecumenical group of top-notch scholars.”
— Brian McLaren, author of A New Kind of Christian

“The NRSV is indispensable for serious study of the Bible. Over and over again, it powerfully illuminates the more difficult passages in the beautiful King James and the Douay-Rheims Versions. A joy to read.”
— Anne Rice, author of Christ the Lord

“When I need a citation from the New Testament that will be readable and reliable, I always turn to the NRSV.”
— Rabbi Harold Kushner, author of When Bad Things Happen to Good People

“The Bible I use on the ‘stump’ is the New Revised Standard Version (NRSV). It’s literally my favorite translation, both for study and for preaching. I am a Bible thumper and the Bible I thump is the NRSV.”
— Jim Wallis, author of God’s Politics: Why the Right Gets It Wrong, and the Left Doesn’t Get It

“The NRSV is an accurate,l literate, engaging, and thoughtful translation of Scripture. May it be widely used!!”
— John Ortberg, author of If You Want to Walk on Water, You’ve Got to Get Out of the Boat

“The NRSV is invaluable to me in both my private study and my professional work because, more than any other English translation, it allows me to capture the ancient nuances of scripture in the rhythms and context of present time.”
— Phyllis Tickle, author of The Divine Hours

“The NRSV is one of the premier translations of the Bible; indeed, it has been a standard for all others. It continues to deserve the widest circulation and use among scholars, students, and general readers alike.”
— Rev. Richard P. McBrien, Crowley-O’Brien Professor of Theology, University of Notre Dame and author of Catholicism

“The best, simply the best.”
— John Dominic Crossan, author of The Historical Jesus

“My very first Bible that I received as a child was the RSV. Now, the NRSV is the Bible that I use every day for study and devotional reading. The NRSV is completely trustworthy in all its translation. It is not only exactingly correct but also beautifully stated. Here is God’s word made fresh and accessible for our age.”
— William H. Willimon, Bishop, the North Alabama Conference of the United Methodist Church and Visiting Professor, Duke Divinity School

“A wider circulation of this very helpful translation can only serve to improve our Biblical literacy. This is an enterprise worthy of support.”
— Peter J. Gomes, author of The Good Book

“The NRSV is my favorite translation of the Bible—it is sensitive in theory, reliable in translation, and practicable for the Church.”
— Scot McKnight, Karl A. Olsson Professor in Religious Studies, North Park University

“The NRSV beautifully balances scholarly faithfulness to the Hebrew and Greek text with the need for an up-to-date and readable English translation. The painstaking work of ecumenical teams of biblical scholars working over many years has resulted in a reliable, gender inclusive translation that I use in personal study, college and divinity school teaching as well as worship.”
— Rev. Dr. Charles Kimball, Professor of Comparative Religion, Wake Forest University

“The NRSV is one of the outstanding modern translations of the biblical text. Its commitment to using inclusive language as regards humans is a major breakthrough in Bible translation. Its identification and labeling through notes of ancient Cush with Nubia helps in the recovery of African backgrounds to the text. Finally, its translation of Song 1:5 as ‘I am black and beautiful’ corrects centuries of white supremacist translations of this verse.”
— Randall C. Bailey, Andrew W. Mellon Professor of Hebrew Bible, Interdenominational Theological Center

“The NRSV is still the best single option in English for both the church and the academy.”
— Kang-Yup Na, Associate Professor of Religion, Westminster College

“The NRSV translation is the best one I know of for the academic classroom.”
— Dr. Kevin Mongrain, Assistant Professor, Program of Liberal Studies, University of Notre Dame

“The NRSV is one of the most accessible translations available today. It takes advantage of the most recent biblical manuscript discoveries, upholds the literary standards of the much older King James Version, and yet presents the text in understandable and contemporary English. It is gender inclusive where possible without altering the original meaning of the Hebrew and Greek.”
— Rev. Steven P. Brey, Ph.D., Assistant Professor of Religion and Chair of the Philosophy and Religion Department, Methodist University

“The NRSV is a fluid, relatively literal translation that I feel comfortable using with my students.”
— Professor Al Martinich, Department of Philosophy, University of Texas at Austin

“I continue to believe that it represents the best combination currently available of accuracy, readability, rootedness in the historic English Bible tradition, and usefulness within the life of the church.”
— James V. Brownson, James I. and Jean Cook Professor of New Testament, Western Theological Seminary

“I have used the RSV and NRSV with great success in my classes here at Harvard. This is the best edition available (in English) if one wants to know ‘what the Bible really says.’”
— Harvey Cox, author of When Jesus Came to Harvard

“I have used the HarperCollins Study Bible for literature classes and for my private prayer. The NRSV translation is outstanding.”
— Ron Hansen, Professor of English, Santa Clara University, author of Mariette in Ecstasy

“I think the NRSV is the best translation on the market.”
— David A. deSilva, Ph.D., Trustees’ Professor of New Testament and Greek, Ashland Theological Seminary

“For many years the NRSV has been my standard biblical text both for daily use and for quotation in my books. I particularly appreciate its careful fidelity to the original texts.”
— John Polkinghorne, author of Belief in God in an Age of Science

“The NRSV provides the best scholarly translation using recently found manuscripts with indications where alternative readings have either been rejected or compared. Its use of inclusive language is also an important value.”
— Donald G. Emler, Professor of Religion, Wimberly School of Religion

“The NRSV is my principal translation for Bible study, sermon writing, and worship leadership. I use it with the confidence that it reflects the highest scholarship and with the joy of knowing that it is embraced by a broad ecumenical community of churches.”
— John H. Thomas, General Minister and President, United Church of Christ

“I have been reading and studying the New Revised Standard Version of the Bible as my preferred translation since its original release. I appreciate the accurate rendering of the text in contemporary language while at the same time maintaining echoes of the grand phrases of the King James. I trust the NRSV for its scholarship, accurate translation, and ability to communicate across the varied Christian communities.”
— Sharon E. Watkins, General Minister and President of the Christian Church (Disciples of Christ) in the United States and Canada

“I’ve relied on the NRSV for forty years. It’s more than the translation religion book publishers turn to for clear and accurate quotes in their books; it’s one they look to for their own spiritual nourishment. Congratulations to Harper San Francisco for sharing this gift in so many helpful ways with the entire religious community!”
— Michael Leach, Publisher Emeritus, Orbis Books, and past president of both the Catholic Book Publishers Association and the ecumenical Religion Publishers Book Group

“The NRSV translation of Holy Scripture presents an elegantly readable text that’s fully Catholic and combines the best biblical scholarship with a superb pastoral sensitivity. This translation, approved by the U.S. Conference of Catholic Bishops, is a wonderful resource for anyone who desires to draw closer to God’s Word through prayer and study.”
— Graziano Marcheschi, director, Lay Ministry Formation, University of St. Mary of the Lake/Mundelein Seminary

“The NRSV is the most honest, accurate, and legible version of the Bible that I have come across.”
— Matt Semanek, Youth Minister, Alive in Christ

“In public worship, the NRSV is the Bible I always use. In personal study, it is the version I begin with. Why? In part, yes, because of its use of inclusive language. When the NRSV was first published and I began reading it, I suddenly found other versions’ exclusiveness as to gender jarring to the senses. Equally important are the superior quality of the NRSV in its faithfulness to the oldest available texts and the sheer beauty of its translation of those texts. The NRSV is quite simply the finest English translation of the Bible to date.”
— Rev. Dr. Stan Hastey, Executive Director, Alliance of Baptists

“I recommend the New Revised Standard Version because it achieves three admirable goals: to make use of the latest and best manuscript evidence for the text of the Bible, to retain the literal meaning of the text, and to communicate that meaning in clear, unbiased English.”
— David G. Clark, Professor of New Testament and Greek, Vanguard University

“I would encourage the use of this translation and in particular, the use of this edition of the NRSV. It will find its place among those who seek God’s guidance and direction from a perspective of those who take seriously the historical critical method of interpretation, but who also hold dearly to the authority of God’s divinely inspired record of His written revelation.”
— Dr. Art Allen, School of Christian Studies, Howard Payne University, Brownwood, Texas

“An excellent translation for both teaching and preaching.”
— Professor Andy Vaughn, Chair, Deparrtment of Religion, Gustavus Adolphus College

“The NRSV is unparalleled as a translation suited for the academic study of scripture. By paying close attention to the latest knowledge about Hebrew and the biblical world, it helps the contemporary reader grasp the meaning of the text as the ancient audience would have understood it.”
— Professor Carol Meyers, Duke University

“The New Revised Standard Version is—by far—the finest contemporary translation on the market. It is even handed in its perspective; it is judicious in its handling of the Hebrew and Greek vocabulary; it represents the meaning and purpose of the original texts more faithfully than most others now on the market; and it is a pure pleasure to read. It is, simply, the best.”
— Roy L. Heller, Associate Professor of Old Testament, Perkins School of Theology/Southern Methodist University

“Our customers (from various denominations) look to us for recommendations. When it comes to Bible translations—we always recommend NRSV first. We trust in the scholarship of its nonsectarian formation and know that our customers appreciate its readability.”
— Nancy Marshall, Episcopal Bookstore, Seattle

“Can Jewish, Catholic, Orthodox and Protestant scholars agree on the English meaning of the text of the Bible? The New Revised Standard Version of the Bible proved the answer is a hearty yes! The NRSV continued a four-hundred-year-old tradition of translating the Bible into elegant contemporary English begun by King James’ beloved authorized version of 1611. The NRSV faced criticism when it first appeared for its decision to use gender-inclusive language in the translation when the biblical authors were addressing audiences made of both men and women. However, that decision has stood the test of time, being adopted by virtually all major translations since then. But none of them match the NRSV’s record of accurately conveying the nuances of the original biblical texts while avoiding theological biases in translation decisions. The NRSV is still the most trustworthy translation available today. I commend HarperCollins for its commitment to making it available to a new generation of English readers.”
— Dr. Steve A. Young, Chair, Department of Philosophy, McHenry County College

“The NRSV is a beautiful and accurate translation of Scripture.”
— Brent A. Strawn, Assistant Professor of Old Testament, Candler School of Theology and Graduate Division of Religion, Emory University

“A readable, accurate, yet elegant translation of the Scriptures.”
— John M. Norris, Ph.D., Associate Professor of Theology, Institute for Religious and Pastoral Studies, University of Dallas

“Our book editors like the NRSV because it is clear and authoritative and the language is accessible to our audience of readers. We recommend NRSV often to our authors.”
— Lisa Biedenbach, Editorial Director, St. Anthony Messenger Press



When will the first NRSV Bibles be available in Comfort Print?
The first Comfort Print® editions will be available in the spring of 2019. The NRSV Cultural Backgrounds Study Bible will go on sale in March, followed in April by the NRSV Thinline, NRSV Thinline Large Print, NRSV Pew & Worship, NRSV Premium Gift, and NRSV Gift & Award Bibles.

How did the NRSV originate?
The New Revised Standard Version of the Bible, or the NRSV, first appeared in 1989 and has received wide acclaim and broadest broad support from academics and church leaders.

The NRSV translation was prepared by the National Council of Churches, a religious organization currently consisting of 35 Protestant, Anglican, Orthodox, African-American and historic Christian denominations in the United States, and is widely regarded as a leading force within the ecumenical movement of Christianity.

Is the NRSV used in many church bodies?
Many Protestant churches officially accept the NRSV or commend it to their members, and the NRSV is widely used by Roman Catholics.

The NRSV is the only Bible translation that is as widely ecumenical:

  • The ecumenical NRSV Bible Translation Committee consists of men and women who are among the top scholars in America today. They come from Protestant denominations, the Roman Catholic church, and the Greek Orthodox Church. The committee also includes a Jewish scholar.
  • The RSV was the only major translation in English that included both the standard Protestant canon and the books that are traditionally used by Roman Catholic and Orthodox Christians (the so-called “Apocryphal” or “Deuterocanonical” books). Standing in this tradition, the NRSV is available in three ecumenical formats: a standard edition with or without the Apocrypha, a Roman Catholic Edition, which has the so-called “Apocryphal” or “Deuterocanonical” books in the Roman Catholic canonical order, and The Common Bible, which includes all books that belong to the Protestant, Roman Catholic, and Orthodox canons.
  • The NRSV stands out among the many translations available today as the Bible translation that is the most widely “authorized” by the churches. It received the endorsement of thirty-three Protestant churches. It received the imprimatur of the American and Canadian Conferences of Catholic Bishops. And it received the blessing of a leader of the Greek Orthodox Church.

Rooted in the past, but right for today, the NRSV continues the tradition of William Tyndale, the King James Version, the American Standard Version, and the Revised Standard Version. Equally important, it sets a new standard for the 21st Century.

What were the goals of the NRSV translators?
The NRSV stands out among the many translations because it is “as literal as possible” in adhering to the ancient texts and only “as free as necessary” to make the meaning clear in graceful, understandable English. It draws on newly available sources that increase our understanding of many previously obscure biblical passages. These sources include new-found manuscripts, the Dead Sea Scrolls, other texts, inscriptions, and archaeological finds from the ancient Near East, and new understandings of Greek and Hebrew grammar.

In preparing a new translation of the Bible, the NRSV translation team addressed the following goals:

Improvements over the RSV are of four different kinds:

  • updating the language of the RSV, by replacing archaic forms of speech addressed to God (Thee, Thou, wast, dost, etc.), and by replacing words whose meaning has changed significantly since the RSV translation (for example, Paul’s statement in 2 Corinthians 11.25 that he was “stoned” once)
  • making the translation more accurate,
  • helping it to be more easily understood, especially when it is read out loud, and
  • making it clear where the original texts intend to include all humans, male and female, and where they intend to refer only to the male or female gender.

Has the NRSV been published in multiple editions?

There are three editions of the NRSV:

  • the NRSV common edition, containing the Old and New Testaments (Protestant canon);
  • the NRSV with the Apocryphal/Deuterocanonical Books in addition to the Old and New Testaments;
  • the NRSV Catholic Edition containing the Old Testament books in the order of the Vulgate.

There are also Anglicized editions of the NRSV, which modify the text slightly to be consistent with British spelling and grammar.

What approach was used in preparing the translation?

Unlike many of the translations available on the marketplace today, the NRSV is a literal translation. Formal equivalence (or literal translation), is a word-for-word translation of the original text.  This approach allows readers who are familiar with the source language to see how meaning was expressed in the original text.

The rule of the translating committee was “As literal as possible, as free as necessary,” rendering the NRSV both a literal and elegant, readable translation. This literal focus allows the reader to do the paraphrasing and interpreting in group and individual study and in prayer.

The NRSV is also a direct descendant of the King James and RSV Bibles, passing on the richest and most influential works in the English language while thoroughly updating words, phrases, and grammar so contemporary readers will have no difficulty reading the text.

It is considered the choice translation of most reputable scholars. It is also the most ecumenical version in existence, produced by scholars representing all three branches of the Christian faith– Catholic, Protestant, and Orthodox, and accepted by virtually every Christian denomination.

How was the NRSV prepared?
Listen to the NRSV translators describe their work in our podcasts.

What is the RSV?

The Revised Standard Version of the Bible or RSV is an authorized revision of the American Standard Version, published in 1901, which was a revision of the King James Version, published in 1611.

This 1971 explanation of the RSV comes from the Preface to the Revised Standard Version, and was issued on the occasion of the second edition of the New Testament:

The first English version of the Scriptures made by direct translation from the original Hebrew and Greek, and the first to be printed, was the work of William Tyndale. He met bitter opposition. He was accused of willfully perverting the meaning of the Scriptures, and his New Testaments were ordered to be burned as “untrue translations.” He was finally betrayed into the hands of his enemies, and in October 1536, was publicly executed and burned at the stake.

Yet Tyndale’s work became the foundation of subsequent English versions, notably those of Coverdale, 1535; Thomas Matthew (probably a pseudonym for John Rogers), 1537; the Great Bible, 1539; the Geneva Bible, 1560; and the Bishops’ Bible, 1568. In 1582, a translation of the New Testament, made from the Latin Vulgate by Roman Catholic scholars, was published at Rheims.
The translators who made the King James Version took into account all of these preceding versions; and comparison shows that it owes something to each of them. It kept felicitous phrases and apt expressions, from whatever source, which had stood the test of public usage. It owed most, especially in the New Testament, to Tyndale.

The King James Version had to compete with the Geneva Bible in popular use; but in the end it prevailed, and for more than two and a half centuries no other authorized translation of the Bible into English was made. The King James Version became the “Authorized Version” of the English-speaking peoples.

The King James Version has with good reason been termed “the noblest monument of English prose.” Its revisers in 1881 expressed admiration for “its simplicity, its dignity, its power, its happy turns of expression … the music of it cadences, and the felicities of its rhythm.” It entered, as no other book has, into the making of the personal character and the public institutions of the English-speaking peoples. We owe to it an incalculable debt.

Yet the King James Version has grave defects. By the middle of the nineteenth century, the development of Biblical studies and the discovery of many manuscripts more ancient than those upon which the King James Version was based, made it manifest that these defects are so many and so serious as to call for revision of the English translation. The task was undertaken, by authority of the Church of England, in 1870. The English Revised Version of the Bible was published in 1881-1885; and the American Standard Version, its variant embodying the preferences of the American scholars associated in the work, was published in 1901.

Because of unhappy experience with unauthorized publications in the two decades between 1881 and 1901, which tampered with the text of the English Revised Version in the supposed interest of the American public, the American Standard Version was copyrighted, to protect the text from unauthorized changes. In 1928, this copyright was acquired by the International Council of Religious Education, and thus passed into the ownership of the churches of the United States and Canada which were associated in this Council through their boards of education and publication.

The Council appointed a committee of scholars to have charge of the text of the American Standard Version and to undertake inquiry as to whether further revision was necessary. For more than two years the Committee worked upon the problem of whether or not revision should be undertaken; and if so, what should be its nature and extent. In the end the decision was reached that there is need for a thorough revision of the version of 1901, which will stay as close to the Tyndale-King James tradition as it can in the light of our present knowledge of the Hebrew and Greek texts and their meaning on the one hand, and our present understanding of English on the other.

In 1937, the revision was authorized by vote of the Council, which directed that the resulting version should “embody the best results of modern scholarship as to the meaning of the Scriptures, and express this meaning in English diction which is designed for use in public and private worship, and preserves those qualities which have given to the King James Version a supreme place in English literature.”

Thirty-two scholars have served as members of the Committee charged with making the revision, and they have secured the review and counsel of an Advisory Board of fifty representatives of the cooperating denominations. The Committee has worked in two sections, one dealing with the Old Testament and one with the New Testament. Each section has submitted its work to the scrutiny of the members of the other section; and the charter of the Committee requires that all changes be agreed upon by a two-thirds vote of the total membership of the Committee. The Revised Standard Version of the New Testament was published in 1946. The publication of the Revised Standard Version of the Bible, containing the Old and New Testaments, was authorized by vote of the National Council of the Churches of Christ in the U.S.A. in 1951.

The problem of establishing the correct Hebrew and Aramaic text of the Old Testament is very different from the corresponding problem in the New Testament. For the New Testament we have a large number of Greek manuscripts, preserving many variant forms of the text. Some of them were made only two or three centuries later than the original composition of the books. For the Old Testament, only late manuscripts survive, all (with the exception of the Dead Sea texts of Isaiah and Habakkuk and some fragments of other books) based on a standardized form of the text established many centuries after the books were written.

The present revision is based on the consonantal Hebrew and Aramaic text as fixed early in the Christian era and revised by Jewish scholars (the “Masoretes”) of the sixth to ninth centuries. The vowel-signs, which were added by the Masoretes, are accepted also in the main, but where a more probable and convincing reading can be obtained by assuming different vowels, this has been done. No notes are given in such cases, because the vowel points are less ancient and reliable than the consonants.

Departures from the consonantal text of the best manuscripts have been made only where it seems clear that errors in copying had been made before the text was standardized. Most of the corrections adopted are based on the ancient versions (translations into Greek, Aramaic, Syriac, and Latin), which were made before the time of the Masoretic revision and therefore reflect earlier forms of the text. In every such instance, a footnote specifies the version or versions from which the correction has been derived, and also gives a translation of the Masoretic Text.

Sometimes it is evident that the text has suffered in transmission, but none of the versions provides a satisfactory restoration. Here we can only follow the best judgment of competent scholars as to the most probable reconstruction of the original text. Such corrections are indicated in the footnotes by the abbreviation Cn, and a translation of the Masoretic Text is added.

The discovery of the meaning of the text, once the best readings have been established, is aided by many new resources for understanding the original languages. Much progress has been made in the historical and comparative study of these languages. A vast quantity of writings in related Semitic languages, some of them only recently discovered, has greatly enlarged our knowledge of the vocabulary and grammar of Biblical Hebrew and Aramaic. Sometimes the present translation will be found to render a Hebrew word in a sense quite different from that of the traditional interpretation. It has not been felt necessary in such cases to attach a footnote, because no change in the text is involved and it may be assumed that the new rendering was not adopted without convincing evidence. The analysis of religious texts from the ancient Near East has made clearer the significance of ideas and practices recorded in the Old Testament. Many difficulties and obscurities, of course, remain. Where the choice between two meanings is particularly difficult or doubtful, we have given an alternative rendering in a footnote. If in the judgment of the Committee the meaning of a passage is quite uncertain or obscure, either because of corruption in the text or because of the inadequacy of our present knowledge of the language, that fact is indicated by a note. It should not be assumed, however, that the Committee was entirely sure or unanimous concerning every rendering not so indicated. To record all minority views was obviously out of the question.

A major departure from the practice of the American Standard Version is the rendering of the Divine Name, the “Tetragrammaton.” The American Standard Version used the term “Jehovah”; the King James Version had employed this in four places, but everywhere else, except in three cases where it was employed as part of a proper name, used the English word Lord (or in certain cases God) printed in capitals. The present revision returns to the procedure of the King James Version, which follows the precedent of the ancient Greek and Latin translators and the long established practice in the reading of the Hebrew scriptures in the synagogue. While it is almost if not quite certain that the Name was originally pronounced “Yahweh,” this pronunciation was not indicated when the Masoretes added vowel signs to the consonantal Hebrew text. To the four consonants YHWH of the Name, which had come to be regarded as too sacred to be pronounced, they attached vowel signs indicating that in its place should be read the Hebrew word Adonai meaning “Lord” (or Elohim meaning “God”). The ancient Greek translators substituted the work Kyrios (Lord) for the Name. The Vulgate likewise used the Latin word Dominus. The form “Jehovah” is of late medieval origin; it is a combination of the consonants of the Divine Name and the vowels attached to it by the Masoretes but belonging to an entirely different word. The sound of Y is represented by J and the sound of W by V, as in Latin. For two reasons the Committee has returned to the more familiar usage of the King James Version: (1) the word “Jehovah” does not accurately represent any form of the Name ever used in Hebrew; and (2) the use of any proper name for the one and only God, as though there were other gods from whom He had to be distinguished, was discontinued in Judaism before the Christian era and is entirely inappropriate for the universal faith of the Christian Church.

The King James Version of the New Testament was based upon a Greek text that was marred by mistakes, containing the accumulated errors of fourteen centuries of manuscript copying. It was essentially the Greek text of the New Testament as edited by Beza, 1589, who closely followed that published by Erasmus, 1516-1535, which was based upon a few medieval manuscripts. The earliest and best of the eight manuscripts which Erasmus consulted was from the tenth century, and he made the least use of it because it differed most from the commonly received text; Beza had access to two manuscripts of great value, dating from the fifth and sixth centuries, but he made very little use of them because they differed from the text published by Erasmus.

We now possess many more ancient manuscripts of the New Testament, and are far better equipped to seek to recover the original wording of the Greek text. The evidence for the text of the books of the New Testament is better than for any other ancient book, both in the number of extant manuscripts and in the nearness of the date of some of these manuscripts to the date when the book was originally written.

The revisers in the 1870’s had most of the evidence that we now have for the Greek text, though the most ancient of all extant manuscripts of the Greek New Testament were not discovered until 1931. But they lacked the resources which discoveries within the past eighty years have afforded for understanding the vocabulary, grammar, and idioms of the Greek New Testament. An amazing body of Greek papyri has been unearthed in Egypt since the 1870’s—private letters, official reports, wills, business accounts, petitions, and other such trivial, everyday recordings of the activities of human beings. In 1895 appeared the first of Adolf Deissmann’s studies of these ordinary materials. He proved that many words which had hitherto been assumed to belong to what was called “Biblical Greek” were current in the spoken vernacular of the first century A.D. The New Testament was written in the Koiné, the common Greek which was spoken and understood practically everywhere throughout the Roman Empire in the early centuries of the Christian era. This development in the study of New Testament Greek has come since the work on the English Revised Version and the American Standard Version was done, and at many points sheds new light upon the meaning of the Greek text.

A major reason for revision of the King James Version, which is valid for both the Old Testament and the New Testament, is the change since 1611 in English usage. Many forms of expression have become archaic, while still generally intelligible—the use of thou, thee, thy, thine and the verb endings -est and -edst, the verb endings -eth and -th, it came to pass that, whosoever, whatsoever, insomuch that, because that, for that, unto, howbeit, peradventure, holden, aforetime, must needs, would fain, behooved, to you-ward, etc. Other words are obsolete and no longer understood by the common reader. The greatest problem, however, is presented by the English words which are still in constant use but now convey a different meaning from that which they had in 1611 and in the King James Version. These words were once accurate translations of the Hebrew and Greek Scriptures; but now, having changed in meaning, they have become misleading. They no longer say what the King James translators meant them to say.
Thus, the King James Version uses the word “let” in the sense of “hinder,” “prevent” to mean “precede,” “allow” in the sense of “approve,” “communicate” for “share,” “conversation” for “conduct,” “comprehend” for “overcome,” “ghost” for “spirit,” “wealth” for “well-being,” “allege” for “prove,” “demand” for “ask,” “take no thought” for “be not anxious,” etc.

The Revised Standard Version of the Bible, containing the Old and New Testaments, was published on September 30, 1952, and has met with wide acceptance. This preface does not undertake to set forth in detail the lines along which the revision proceeded. That is done in pamphlets entitled An Introduction to the Revised Standard Version of the Old Testament and An Introduction to the Revised Standard Version of the New Testament, written by members of the Committee and designed to help the general public to understand the main principles which have guided this comprehensive revision of the King James and American Standard versions.

These principles were reaffirmed by the Committee in 1959, in connection with a study of criticisms and suggestions from various readers. As a result, a few changes were authorized for subsequent editions, most of them corrections of punctuation, capitalization, or footnotes. Some of them are changes of words and phrases made in the interest of consistency, clarity, or accuracy of translation.

The Revised Standard Version Bible Committee is a continuing body, holding its meetings at regular intervals. It has become both ecumenical and international, with Protestant and Catholic members, who come from Great Britain, Canada, and the United States.

The Second Edition of the translation of the New Testament (1971) profits from textual and linguistic studies published since the Revised Standard Version New Testament was first issued in 1946. Many proposals for modification were submitted to the Committee by individuals and by two denominational committees. All of these were given careful attention by the Committee.
Two passages, the longer ending of Mark (16.9-20) and the account of the woman caught in adultery (Jn 7.53-8.11), are restored to the text, separated from it by a blank space and accompanied by informative notes describing the various arrangements of the text in the ancient authorities. With new manuscript support, two passages, Lk 22.19b-20 and 24.51b, are restored to the text, and one passage, Lk 22.43-44, is placed in the note, as is a phrase in Lk 12.39. Notes are added which indicate significant variations, additions, or omissions in the ancient authorities (Mt 9.34; Mk 3.16; 7.4; Lk 24.32,51, etc.). Among the new notes are those giving the equivalence of ancient coinage with the contemporary day’s or year’s wages of a laborer (Mt 18.24,28; 20.2; etc.). Some of the revisions clarify the meaning through rephrasing or reordering the text (see Mk 5.42; Lk 22.29-30; Jn 10.33; 1 Cor 3.9; 2 Cor 5.19; Heb 13.13). Even when the changes appear to be largely matters of English style, they have the purpose of presenting to the reader more adequately the meaning of the text (see Mt 10.8; 12.1; 15.29; 17.20; Lk 7.36; 11.17; 12.40; Jn 16.9; Rom 10.16; 1 Cor 12.24; 2 Cor 2.3; 3.5,6; etc.).

The Revised Standard Version Bible seeks to preserve all that is best in the English Bible as it has been known and used through the years. It is intended for use in public and private worship, not merely for reading and instruction. We have resisted the temptation to use phrases that are merely current usage, and have sought to put the message of the Bible in simple, enduring words that are worthy to stand in the great Tyndale-King James tradition. We are glad to say, with the King James translators: “Truly (good Christian Reader) we never thought from the beginning, that we should need to make a new Translation, nor yet to make of a bad one a good one … but to make a good one better.”

The Bible is more than a historical document to be preserved. And it is more than a classic of English literature to be cherished and admired. It is a record of God’s dealing with men, of God’s revelation of Himself and His will. It records the life and work of Him in whom the Word of God became flesh and dwelt among men. The Bible carries its full message, not to those who regard it simply as a heritage of the past or praise its literary style, but to those who read it that they may discern and understand God’s Word to men. That Word must not be disguised in phrases that are no longer clear, or hidden under words that have changed or lost their meaning. It must stand forth in language that is direct and plain and meaningful to people today. It is our hope and our earnest prayer that this Revised Standard Version of the Bible may be used by God to speak to men in these momentous times, and to help them to understand and believe and obey his Word.



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