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Luke 22:1–6 describes the chief priests and scribes' plot to kill Jesus in collaboration with Judas Iscariot. This scene is also depicted in Mark 14:1–2, 10–11 and Matthew 26:1-5, 14–16. Henry Alford notes that Matthew's account is the more complete and refers to Luke's account as "a mere compendium of what took place". [6]
In 1973, the second edition of the OAB now called the New Oxford Annotated Bible (NOAB) was published which also used the RSV text. [2] [3] In 1977, the NOAB was re-published with the Apocrypha. [7] This edition is still in print. In 2001, a third edition was published which used the New Revised Standard Version (NRSV) of the Bible.
The CEB was finished in 2011 and a marketing campaign was begun in late 2009. As part of the campaign, free copies of the Gospels of Luke, Matthew, the Book of Genesis and the Book of Psalms are being offered for download in .pdf format. [18] Short audio recordings of various scriptures have also been posted.
The New Revised Standard Version Catholic Edition (NRSV-CE) is an edition of the NRSV for Catholics. It contains all the canonical books of Scripture accepted by the Catholic Church arranged in the traditional Catholic order. Because of the presence of Catholic scholars on the original NRSV translation team, no other changes to the text were ...
In 2008, Zondervan released the TNIV Reference Bible. University teacher Rick Mansfield stated in an online review of a preview copy that it is "the edition of the TNIV I wish I had been using from the very beginning." [21] With the 2011 release of an updated version of the NIV, both the TNIV and the 1984 NIV have been discontinued. [22]
A page from a non-redletter edition The inspiration for printing the words of Jesus in red comes from Luke 22:20 : "This cup is the new testament in my blood, which I shed for you." On 19 June 1899, Louis Klopsch , then editor of The Christian Herald magazine, conceived the idea while working on an editorial.
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[70] The verse in Luke does differ from the contexts of the similar verses at Matthew 27:15 and Mark 15:6, where releasing a prisoner on Passover is a "habit" or "custom" of Pilate, and at John 18:39 is a custom of the Jews – but in its appearance in Luke it becomes a necessity for Pilate regardless of his habits or preferences, "to comply ...
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