How many books are not in the King James Version Bible?

The English Standard Version is a literal translation of the Bible, firmly rooted in the tradition of Tyndale and King James but without archaic language. Published at the beginning of the 21st century, it is extremely close to the Revised Standard Version and is well suited to public reading and memorisation.

King James Version

The King James Version is the world's most widely known Bible translation, using early seventeenth-century English. Its powerful, majestic style has made it a literary classic, with many of its phrases and expressions embedded in our language. Earlier generations were 'brought up' with this translation and learnt many of its verses by heart.

New American Standard Bible

The New American Standard Bible is a literal translation from the original texts, well suited to study because of its accurate rendering of the source texts. It follows the style of the King James Version but uses modern English for words that have fallen out of use or changed their meanings. It uses capital letters for pronouns relating to divinity, eg 'there He sat down with His disciples'.

New English Bible

The New English Bible was a translation undertaken by the major Protestant churches of the British Isles. Scholars translated from the best Hebrew and Greek texts, aiming to present the full meaning of the original in clear and natural modern English. The translation was published jointly by the University Presses of Cambridge and Oxford.

New International Version

The NIV watchword is ‘balance’. The most widely used of any modern Bible version, the New International Version marries meaning-for-meaning principles with word-for-word renderings. It is an all-round translation, suitable for a wide range of purposes, and has proven especially popular amongst evangelicals. Its straightforward, contemporary language is both clear and dignified in style.

New King James Version

The New King James Version was first published in 1982 and is a modernisation of the King James Version of 1611, using the same underlying Greek text for the New Testament. It preserves the KJV's dignified style and its word and phrase order but replaces some words and expressions that may be no longer easily understood. The translators sought 'to preserve the original intended purity of the King James Version in its communication of God's Word to man.'

New Living Translation

The New Living Translation was translated from the ancient texts by 90 leading Bible scholars. It employs clear and natural English. It often makes implicit information explicit (e.g. 'disreputable sinners and corrupt tax collectors'.) The NLT's motto is 'the Truth made clear'.

New Revised Standard Version

The New Revised Standard Version is a thorough revision of the original RSV by an ecumenical team of scholars. It is growing in popularity, particularly in churches, schools and academia. The translators made full use of contemporary biblical manuscripts, resulting in a clearer understanding of many obscure passages. It uses gender-inclusive language (making it clear where the original texts include both males and females).

The Revised English Bible

The Revised English Bible updates the New English Bible, retaining the latter’s elegant literary style, but removing its archaisms. The REB employs a modest amount of inclusive language and is good for public reading. Like the NEB before it, the REB is a British translation, sponsored by all the main Christian denominations.

Tyndale

William Tyndale’s seminal contribution to the development of the Bible in English is universally recognised. Translating directly from the Hebrew and Greek scriptures, he produced a text of enduring quality that underpinned Bible translations in English from the sixteenth century to the present day

Revised Version

The Revised Version was produced in the nineteenth century by British and American scholars, benefiting from the discovery of some early and important manuscripts which threw new light on many aspects of biblical scholarship. It was the first real revision of the KJV and the basis for the American Standard Version of 1901.

In his best-selling novel, "The Da Vinci Code," Dan Brown wrote that the Bible was assembled during the famous Council of Nicea in 325 C.E., when Emperor Constantine and church authorities purportedly banned problematic books that didn't conform to their secret agenda.

Except that's not how it really went. "The Da Vinci Code" was fiction, but Brown wasn't the first to credit the Council of Nicea with deciding which books to include in the Bible. Voltaire, writing in the 18th century, repeated a centuries-old myth that the Bible was canonized in Nicea by placing all of the known books on a table, saying a prayer and seeing which illegitimate texts fell to the floor.

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In truth, there was no single church authority or council that convened to rubber stamp the biblical canon (official list of books in the Bible), not at Nicea or anywhere else in antiquity, explains Jason Combs, an assistant professor at Brigham Young University specializing in ancient Christianity.

"Dan Brown did us all a disservice," says Combs. "We don't have evidence that any group of Christians got together and said, 'Let's hash this out once and for all.'" (The Council of Nicea was convened to resolve a religious matter unrelated to the books of the Bible.)

What evidence scholars do have — in the form of theological treatises, letters and church histories that have survived for millennia — points to a much longer process of canonization. From the first through the fourth centuries and beyond, different church leaders and theologians made arguments about which books belonged in the canon, often casting their opponents as heretics.

The books that make up the Bible were written by various people over a period of more than 1,000 years, between 1200 B.C.E. and the first century C.E. The Bible contains a variety of literary genres, including poetry, history, songs, stories, letters and prophetic writings. These were originally written on scrolls of parchment, as opposed to being encapsulated in "books" as we think of them today. (Remember, the printing press wasn't invented until 1440.)

Uriel Sinai/Getty Images

Over time, the books that were deemed authentic and authoritative by the communities who used them were included in the canon and the rest were discarded. Although the bulk of that editing work ended in the late 300s, the debate over which books were theologically legit continued until at least the 16th century when church reformer Martin Luther published his German translation of the Bible.

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Disputed, Spurious and Downright Heretical

Luther had issues with the book of James, which emphasized the role of "works" alongside faith, so he stuck James and Hebrews in the back of the Bible alongside Jude and Revelation, which he also thought were questionable. Combs says that in Luther's original Bible, those four books don't even appear in the table of contents.

Eusebius was a Christian historian writing in the early 300s who provided one of the early lists of which books were considered legit and which were borderline bogus.

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Eusebius broke his list down into different categories: recognized, disputed, spurious and heretical. Among the "recognized" were the four gospels (Matthew, Mark, Luke and John), Acts and Paul's epistles. Under "disputed," Eusebius included James and Jude — the same books Luther didn't like — plus a few others that are now considered canon, like 2 Peter, 2 John and 3 John.

When Eusebius turns to the "spurious" and "heretical" categories, we get a glimpse into just how many other texts were in circulation in the second and third century C.E. Have you ever heard of the Apocalypse of Peter, the Epistle of Barnabas or the Gospel of Thomas? Combs says that there were hundreds of texts similar to those found in the New Testament and Old Testament that didn't make it into the canon.

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Making the Cut

Why did some books make the cut and not others? Combs cites three criteria used by early church leaders. The first was authorship, whether it was believed to have been written by an apostle, by Paul or by someone close to them. Mark, for example, wasn't an apostle, but was an interpreter for Peter. The second criterium was antiquity, with older texts taking priority over newer ones. And the third was orthodoxy, or how well the text conformed with current Christian teaching.

"That last reason is so interesting, of course, because 'current Christian teaching' changed over hundreds of years," says Combs.

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While it's not true to say that a single church council ruled on which books to include in the canon, it's fair to say that over those first few centuries of theological debate, the winners got to decide which books would stay and which had to go.

It's important to mention that not all Christian denominations consider the same books to be canon. Most Protestant Bibles have 66 books, 39 in the Old Testament and 27 in the New Testament. The Roman Catholic Bible has 73 books including the seven known as the Apocrypha. And the Ethiopian Orthodox Church includes 81 total books in its Bible, including pseudepigrapha like 1 Enoch and Jubilees.

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What are the Apocrypha and Pseudepigrapha?

The word "apocrypha" comes from the Greek for "hidden" or "secret." It's a little confusing, because the word apocrypha is used in a couple of different ways when talking about books outside of the standard biblical canon.

First, there's the category of "New Testament Apocrypha" which includes a long list of non-canonical texts written mostly in the second century C.E. and beyond that pertain to Jesus and his apostles. As Combs says, there are hundreds of these texts and we don't have written specimens for all of them.

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Then there's a subset of Old Testament books that are included in the Roman Catholic Bible. These seven books, including Tobit, Judith and 1 & 2 Maccabees, are published between the Old and New Testaments in the Catholic Bible and called "the Apocrypha" or sometimes the "Deuterocanon" which means "second canon."

And then there's a third category called "pseudepigrapha" from the Greek for "false author." This list includes more than 50 texts written between 200 B.C.E. and 200 C.E. by both Jewish and Christian writers expanding on stories and characters from the Old Testament. Notable Old Testament pseudepigrapha include 1 Enoch, Jubilees and the Treatise of Shem.

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Stories You Didn't Learn in Sunday School

Many of the New Testament texts familiar to Christians today were being used authoritatively already in the second century, but different congregations preferred some texts over others and included some texts that don't appear in the New Testament. Here are a few:

The Gospel of Peter: Only a fragment of this text was recovered in 1886 in Egypt, but it includes the only narrative account of the resurrected Jesus leaving his tomb. According to Peter's version, two giant angels descended to the tomb and escorted the resurrected Jesus out, who was also suddenly gigantic. But the oddest note was that the three figures were followed by a floating cross that could talk.

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"And they heard a voice from the heavens, saying, 'Thou hast preached to them that sleep.' And a response was heard from the cross, 'Yea.'"

The Gospel of Mary: Combs says that some apocryphal texts reflected theological and doctrinal debates going on within the early church, such as the role of women. In the Gospel of Mary (discovered in the late 19th century), Mary Magdalene is not only referred to as one of Jesus's disciples, but perhaps his favorite one. In this text, after Jesus is resurrected, he relays esoteric teachings to Mary, who then tells the other disciples. Peter asks why they should listen to a woman, to which another disciple Levi [Matthew] responds:

"If the Savior made her worthy, who are you then, for your part, to cast her aside? Surely the Savior knows her full well. That is why he has loved her more than us."

1 Enoch: Purportedly written by the ancient prophet Enoch before the time of Noah, this text was well-known to early Christians like third-century theologian Tertullian and quoted as authoritative scripture. The text is famous for its description of the "Watchers," fallen angels mentioned briefly in the Old Testament book of Genesis. These angels lusted after human women and came down to Earth to be with them, creating giant offspring. In 1 Enoch, these angels also introduce evil into the world in the form of weapons, magic and sexy makeup.

Now That's Cool

If you're curious, you can read English translations of dozens of New Testament apocrypha and Old Testament apocrypha online.

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