What is the best selling Bible translation (verion) in the United States?

What is the best-selling Bible version in the USA?

Answer: The NIV.

Interesting trends: Shown below are sales rankings realeased by the Christian Booksellers Association for the years 2011, 2009 and 2006.

The Reina Valera 1960 (RVR 1960) moves up to number 6 from 10th place in 2006.

The English Standard Version (ESV) was first published in 2001 and currently holds fifth place in unit sales.

March 2011

Bible Translations - Based on Dollar Sales

1 New International Version various publishers - NIV
2 King James Version various publishers - KJV
3 New King James Version various publishers - NKJV
4 New Living Translation Tyndale - NLT
5 English Standard Version Crossway - ESV
6 Holman Christian Standard Bible B&H Publishing Group - HCSB
7 New American Standard Bible update various publishers - NASB
8 The Message Eugene Peterson, NavPress -
9 Reina Valera 1960 (Spanish) American Bible Society and licensees - RVR 1960
10 Amplified Bible Zondervan

March 2011
Bible Translations - Based on Unit Sales

1 New International Version various publishers
2 New Living Translation Tyndale
3 King James Version various publishers
4 New King James Version various publishers
5 English Standard Version Crossway
6 Reina Valera 1960 (Spanish) American Bible Society and licensees
7 H olman Christian Standard Bible B&H Publishing Group
8 The Message Eugene Peterson, NavPress
9 New American Standard Bible update various publishers
10 Other Translations

2009
Bible Translations - Based on Dollar Sales

   1. New International Version
   2. New King James Version
   3. King James Version
   4. New Living Translation
   5. English Standard Version
   6. Holman Christian Standard Bible
   7. New American Standard Bible updated
   8. The Message
   9. New International Readers Version
10. Today’s New International Version

2009
Bible Translations - Based on Unit Sales

   1. New International Version
   2. King James Version
   3. New King James Version
   4. New Living Translation
   5. English Standard Version
   6. Holman Christian Standard Bible
   7. The Message
   8. New International Readers Version
   9. New American Standard Bible updated
10. Reina Valera 1960 (Spanish)

2006 - Based on Unit Sales

   1. New International Version
   2. New King James Version
   3. King James Version
   4. New Living Translation
   5. English Standard Version
   6. Reina Valera 1960 (Spanish)
   7. Holman Christian Standard Bible
   8. New American Standard Bible updated
   9. The Message
10. New International Readers Version

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Why do some versions of the Bible not include the name Lucifer in Isaiah 14:12?

Why do some versions of the Bible not include the name Lucifer in Isaiah 14:12" TARGET="_blank">Isaiah 14:12?

This page was adapted from an answer at Truth and Tidings Magazine by David Oliver.

Lucifer is a name that means the "shining one, light-bearer, morning star" (Brown-Driver-Briggs). In the English language, we capitalize names, but in Hebrew this is not the case; without using capitals in the Hebrew text, translators must sometimes make an intelligent guess as to whether a word is a general noun or a name. This is a case in which the translators of various Bible versions have come to different conclusions.

If John Nelson Darby’s French translation of this verse (cited by the person who sent in these questions) were translated back into English, the Hebrew word would be the "brilliant star." However, in Darby’s English Bible translation, the text says, "How art thou fallen from heaven, Lucifer, son of the morning!" A Bible translator may choose whether to translate a word as a general noun (as in Darby’s French translation) or a proper name or title (as in his English translation). This is done based on the context of the words. This involves some degree of interpretation in translating. Because there is a variety of opinion on how the translation should be done, perhaps some translators (ESV, NASB, YLT, and others) gave a neutral translation. That is, they did not interpret the text, but simply translated the words exactly.

The problem with translating this verse is determining where the quote from "all the kings of the nations" (v 9) stops. The words of their mourning for the fallen king of Babylon (v 4) continue at least to the end of verse 11. The passage likely contains a reference to Canaanite and Syrian mythology (Theological Wordbook of the Old Testament, TWOT). The son of one of the gods attempted to, but was unable, to hold the throne. He "attempted to climb to the highest point of heaven and as the dawn star [emphasis added] was ever condemned to be cast down into Hades." If the heathen kings are still speaking in verse 12, they may be citing this mythology when "the dawn star" was thrown down. Even if this is the reference, the Spirit of God moves from this to the more profound incident of which this is a reminder (perhaps elements of the myths were actually perversions of truth revealed long before). Only one truly aspired to superiority above other angelic creatures ("upon the mount of assembly" with a throne above "the stars of God" in v 13, also see Job 1:6; 2:1;" TARGET="_blank">Job 1:6; 2:1; and 38:7) and to be "like the Most High." The pride of the king of Babylon was like Satan’s pride, and the fall of the king is similar to Satan’s condemnation to be in the Lake of Fire (Rev 20:10)." TARGET="_blank">Rev 20:10). The "light-bearer" or "morning star" in this passage is Lucifer, Satan himself, whether the word is translated "morning star," "light-bearer," or "day star" rather than "Lucifer."

D. Oliver

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What does the "fear of death" mean in Hebrews 2?

What is the significance of "fear of death" in this passage?

At least three explanations are possible for the statement in verse 16, "takes hold of the seed of Abraham" (JND). One is that it is just a way of stating for Hebrew readers that He became a man (wouldn’t everyone want to be a child of Abraham?). That would seem to merely repeat the truth of the earlier verses (vv 6-8) and also slight the accuracy of the Spirit’s inspiration. Second, some take it to refer to Abraham’s spiritual seed, all believers. That seems to be out of context with Abraham’s importance in the rest of Hebrews (6:13-18; 11:8-10) and it is truth from Galatians, rather than Hebrews.

The third possibility, taking it to mean that in becoming a man, Christ undertook to meet the need of the literal seed of Abraham, seems more consistent with the thrust of Hebrews. Abraham’s posterity possessed covenant promises from God. It was an everlasting covenant that promised them both the Land for an everlasting possession (Gen 17:4-8)" TARGET="_blank">Gen 17:4-8) and an Heir ("Thy Seed," singular) to possess it (13:15). But how could an heir claim an everlasting possession in a realm under the bondage of corruption (Rom 8:21)" TARGET="_blank">Rom 8:21) and death? The devil, who stands opposed to every purpose God has for His Son, accomplished a masterful stroke in Eden. All things might have been committed to the Son (John 3:35)," TARGET="_blank">John 3:35), but how could that work out in a creation where Satan held authority (Luke 4:6)" TARGET="_blank">Luke 4:6) and exerted the power of death? All the seed of Abraham lived with the "fear of death" in a realm of bondage under a ruler more fearsome than a Pharoah. None of them could claim the Land for an everlasting possession.

The expression "takes hold of" occurs one other time in Hebrews. "I took them by the hand to lead them out of the land of Egypt" (8:9, quoting Jer 31:32)." TARGET="_blank">Jer 31:32). That redemption from Egypt prefigures another greater redemption when the Lord will bring them into their land for an everlasting inheritance. How?

There was One Who "took part" of flesh and blood with the children of Abraham’s line (Mat 1:1)," TARGET="_blank">Mat 1:1), Who would - by dying and breaking the power of death - nullify him that had the power of death. Now living and exalted, He waits for the day when His people willingly turn to Him and He will bring them into their promised rest.

D. Oliver
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How can I overcome being nervous about talking about the Bible?

How can I overcome being nervous about witnessing?

Unfortunately, many face nervousness when seeking to witness for the Lord. Feelings of inadequacy, a lack of Bible knowledge, and the fear of man can hinder some from sharing the gospel in a calm and collected manner.

Keeping three things in mind helps overcome this difficulty: 1. All without Christ are lost and in danger of perishing eternally; therefore view people with compassion as did the Lord, seeing them as sheep having no shepherd (Matthew 9:36); 2." TARGET="_blank">Matthew 9:36); 2. Interest individuals in God's Word and make the Bible the basis of your beliefs and discussion (1 Peter 3:15); 3." TARGET="_blank">1 Peter 3:15); 3. Rely on the Holy Spirit to work through you as you share the greatest message in the world (Acts 1:8)." TARGET="_blank">Acts 1:8).

The Scriptures illustrate many interesting ways to initiate conversations about spiritual things. The Lord spoke about the new birth after Nicodemus opened the door by mentioning miracles (John 3)." TARGET="_blank">John 3). In the next chapter with the woman at the well, the Lord used the subject of water to lead into a conversation about true satisfaction.

Be constantly alert for openings to speak for Christ and do it in His strength (Philippians 4:13)." TARGET="_blank">Philippians 4:13).

B. Funston

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What is the meaning of blameless as related to deacons?

What is the meaning of blameless as related to deacons?

While our AV reads "blameless" in the requirements for both the overseers (1 Timothy 3:2)" TARGET="_blank">1 Timothy 3:2) and the deacons (verse 10), the words are slightly different. For overseers, being blameless means that no one can sustain an accusation against their character. Deacons are blameless in a different sense. They have experience in their spiritual work before being entrusted with deacon responsibility. Having proven themselves by doing that work in a way that no one could even raise an accusation against their conduct, they then serve as deacons. Deacons need moral characteristics for their work, but "being found blameless" seems to emphasize the way they handle lesser responsibilities, as their conduct and capability gain the confidence of their fellow-believers. "And let these also first be proved; then let them use the office of a deacon, being found blameless."

D. Oliver

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Why do the 144,000 not believe "the lie" after the Rapture?

Why do the 144,000 not believe "the lie" after the Rapture?

Not all unbelievers will believe the Wicked One’s lie (2 Thessalonians 2:8-12)." TARGET="_blank">2 Thessalonians 2:8-12). Those who believe the lie will previously have crossed a line of wilfully rejecting the truth (verses 10, 12). Only God knows the location of that line.

The 144,000 will be saved by a sovereign intervention of God, foreshadowed by Paul’s conversion (1 Corinthians 15:8;" TARGET="_blank">1 Corinthians 15:8; 1 Timothy 1:16)." TARGET="_blank">1 Timothy 1:16). Although all believers will be taken at the Rapture, God will not leave Himself without witnesses. Following the Rapture, He will save the 144,000, making them a testimony established apart from any human instrumentality. They will be sealed and thus protected from the judgments of God that are about to fall on the ungodly (Revelation 7:1-8)." TARGET="_blank">Revelation 7:1-8).

D. Oliver
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Does giving thanks for the bread and cup differ from other prayers at the Lord's Supper?

Does giving thanks for the bread and cup differ from other prayers at the Lord's Supper?

When believers gather to break bread on the first day of the week, it is an opportunity to call to remembrance the person and work of our Lord Jesus Christ (I Corinthians 11:24, 25)," TARGET="_blank">I Corinthians 11:24, 25), His deity, incarnation, holy life and testimony, the efficacy of His death and glorious resurrection, His ascension to heaven, and His present position seated at the right hand of God. The words of the Lord Jesus were, "This do in remembrance of Me," not, "This do in remembrance of My death." In the Lord's Supper, we remember the Lord and proclaim His death. The consequence of this causes worship and thanksgiving. Although the Breaking of Bread is never called a "worship meeting," worship is the normal attitude of the individual believer toward God.

In 1 Corinthians 10:16," TARGET="_blank">1 Corinthians 10:16, the apostle writes, "The cup of blessing which we bless" and "the bread which we break." This is the act of each individual believer. On behalf of the assembly, a brother gives thanks for the bread and the cup, thanking God that He gave His Son in a human body and His Son's blood was shed to make propitiation for sin. These prayers of thanksgiving have a more specific focus than do the other expressions of worship.

J. Abernathy
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Is there a connection between the resurrection and the timing of the Levitical offerings?

Is there a connection to the Levitical offerings?

We are familiar with the truth that the Lord rose from the dead as the Firstfruit (1Co 15:23)." TARGET="_blank">1Co 15:23). This fulfilled the Feast of Firstfruits (Lev 23:10)." TARGET="_blank">Lev 23:10). On the exact day that feast was fulfilled by Christ’s resurrection, the citizens of Jerusalem saw people alive whom they knew had died. These who came back from death were not part of the "harvest" of which Christ is the Firstfruits. He is unique as the Firstfruit. These returned to death. They are a reminder of that Feast of Firstfruits and its promise of a coming harvest: this sheaf of wheat is a first fruit, and other sheaves will follow. Just as that first fruit was especially for God, so our resurrected Lord has precedence over all others. Those who have part in the first resurrection (Rev 20:5)," TARGET="_blank">Rev 20:5), like Christ, will never die again.

D. Oliver
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What kind of church work is deacon service?

What kind of assembly work is deacon service?

W.E. Vine (Expository Dictionary of New Testament Words) states that "deacon servants" and "bondservants" are servile workers. From the way these words are used in Matthew 22:1-14," TARGET="_blank">Matthew 22:1-14, he further suggests that their description as "bondservants" indicates their relationship to their master, whereas "deacon servants" indicates their relationship to their work. In Matthew 22," TARGET="_blank">Matthew 22, the king’s bondservants (verses 3, 4, 6, 8, 10) represented their master, invited the guests, and received mistreatment that was actually directed against the king. In verse 13, the king gives his deacon servants the work of executing his judgement.

With that distinction in mind, we note in the epistles that administering funds (Romans 15:25, 31;" TARGET="_blank">Romans 15:25, 31; 2 Corinthians 8:4, 20; 9:12)," TARGET="_blank">2 Corinthians 8:4, 20; 9:12), preaching the gospel (1 Corinthians 3:3;" TARGET="_blank">1 Corinthians 3:3; 2 Corinthians 11:8;" TARGET="_blank">2 Corinthians 11:8; 1 Timothy 1:12)," TARGET="_blank">1 Timothy 1:12), and teaching believers (Ephesians 3:7;" TARGET="_blank">Ephesians 3:7;1 Timothy 4:6;" TARGET="_blank">1 Timothy 4:6; 1 Peter 4:10)" TARGET="_blank">1 Peter 4:10) are deacon work. In addition, Mark and Onesimus (2 Timothy 4:11;" TARGET="_blank">2 Timothy 4:11; Philemon 13)" TARGET="_blank">Philemon 13) gave personal deacon care. Phebe performed some deacon work, probably personal care consistent with a sister’s role.

Deacon service in the assembly can therefore be personal. Some, like the house of Stephanus, addict themselves to serving the saints as deacons (1 Corinthians 16:15)." TARGET="_blank">1 Corinthians 16:15). They labored and helped the apostle with his work (verse 16). Hospitality and other "support work" in spreading the gospel is deacon work. Assembly believers who preach the gospel, minister the Word to other believers, and who open or teach in Bible Readings serve as deacons. Someone administering special funds for the assembly likewise serves as a deacon. Overseers, however, guide the assembly (Hebrews 13:7, 17, 24)" TARGET="_blank">Hebrews 13:7, 17, 24) in distributing funds.

D. Oliver
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Books of the Bible Games

Using a special deck of Bible game cards that you can download from this site , you can help your Bible class students learn the Books of the Bible through games. Seven card Games for learning the names of the books of the Bible.

1. Memory print two sets of these cards. Turn them face down and find the pairs. Use only New Testament cards for a shorter game.

2. Go Fish or Old Maid Print two sets of Bible cards. Shuffle and deal. Use the traditional rules. Use only New Testament cards for a shorter game.

3. Lay them straight. Sequence race Shuffle the deck and give each team (or player) 10 cards. When the dealer says “go”, lay them out in order. The first team to put them in order wins.

4. Uno or SkipBo inspired game - similar to the popular card game except with fewer rules and different cards from books of the Bible.

5. Phase 10 inspired game - similar to the popular card game, but with Bible cards and different phase goals.

6. Solitaire - adapted from the classic single player game, but with Bible books.

Check out the other 200+ games, puzzles and Bible lessons in the Sunday school seciton of this site.

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