The New Testament of our Lord and Savior Jesus Christ. The common English version, corrected by the final committee of the American Bible Union. — Text and Context

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American Bible Union [Editor] Project Gutenberg 2008 Not confirmed
Bible. New Testament Readers of public-domain and historical texts
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Edition facts

Words 183,138
Reading time 797 min
Text sections 19

The catalog record for The New Testament of our Lord and Savior Jesus Christ. The common English version, corrected by the final committee of the American Bible Union. — Text and Context provides practical reading context through 183,138 words, 13 hr 17 min estimated reading time, and 19 detected text sections.

The text analysis averages about 22.3 words per sentence, while the detected sections provide another way to judge how the source is divided.

Project Gutenberg metadata also associates the work with “Bible. New Testament,” connecting these edition facts with the source record’s subject description.

This 1866 revision by the American Bible Union uses paragraph form instead of verse division, retains verse numbers for reference, and indicates Old Testament quotations with poetic formatting. The excerpt from Acts 13 shows the translators' handling of 'Elymas the Magian' and 'immersion of repentance.'
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Read the Text

Elisabeth was barren; and they both were now far advanced in years.

(8)And it came to pass, that while he executed the priest's office before God, in the order of his course, (9)it fell to his lot, according to the custom of the priest's office, to burn incense, going into the temple of the Lord. (10)And the whole multitude of the people were praying without, at the hour of incense. (11)And there appeared to him an angel of the Lord, standing on the right side of the altar of incense. (12)And Zachariah seeing him was troubled, and fear fell upon him. (13)But the angel said to him: Fear not, Zachariah; for thy prayer was heard, and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. (14)And thou shalt have joy and gladness; and many shall rejoice at his birth. (15)For he shall be great before the Lord; and he shall not drink wine nor strong drink; and he shall be filled with the Holy Spirit, even from his mother's womb. (16)And many of the sons of Israel shall he turn to the Lord their God. (17)And he shall go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a prepared people for the Lord.

(18)And Zachariah said to the angel: Whereby shall I know this? For I am an old man, and my wife is far advanced in years. (19)And the angel answering said to him: I am Gabriel, that stands in the presence of God; and I was sent to speak to thee, and to bring thee these glad tidings. (20)And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou didst not believe thy words, which shall be fulfilled in their season.

(21)And the people were waiting for Zachariah; and they were wondering at his long tarrying in the temple. (22)And when he came out he was not able to speak to them, and they perceived that he had seen a vision in the temple; and he was making signs to them, and remained speechless.

(23)And it came to pass, when the days of his ministration were completed, that he departed to his own house.

(24)And after those days his wife Elisabeth conceived; and she hid herself five months, saying: (25)Thus has the Lord dealt with me, in the days wherein he looked on me to take away my reproach among men.

(26)And in the sixth month the angel Gabriel was sent from God to a city of Galilee, named Nazareth, (27)to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. (28)And the angel coming in to her, said: Hail, highly favored! The Lord is with thee. Blessed art thou among women. (29)And she was troubled at the saying; and was considering what manner of salutation this might be. (30)And the angel said to her: Fear not, Mary; for thou didst find favor with God. (31)And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. (32)He shall be great, and shall be called Son of the Highest; and the Lord God will give to him the throne of David his father; (33)and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end.

(34)Then said Mary to the angel: How shall this be, seeing that I know not a man? (35)And the angel answering said to her: The Holy Spirit will come upon thee, and the power of the Highest will overshadow thee; therefore also the Holy One that is born shall be called the Son of God. (36)And, behold, Elisabeth thy kinswoman, she also has conceived a son in her old age; and this is the sixth month with her who is called barren. (37)For with God nothing shall be[1:37] impossible.

(38)And Mary said: Behold the handmaid of the Lord; let it be to me according to thy word. And the angel departed from her.

The American Bible Union’s 1866 New Testament is a revision that visibly departs from the familiar verse-by-verse layout. The editors adopted the paragraph form, noting that verse division is a modern invention never used in ancient manuscripts. Verse numbers are retained in the margins or inline for reference, but the text flows as continuous prose. The revision also restores poetic lineation to Old Testament quotations and marks them distinctly. These structural choices reflect a deliberate effort to align the printed page more closely with the form of the original documents, as the Union’s rules required giving the exact meaning of the inspired text as it expressed itself to its first readers.

Paragraph Form and Verse Numbers

The most immediately visible feature of this edition is its abandonment of the traditional verse-by-verse typography. The preface explains that the paragraph form was adopted because verse division is a modern mode, never used in the ancient scriptures. Yet the editors did not discard verse numbers entirely; they retained them for convenience of reference. In the excerpt from Acts 13, for example, the text runs as a single paragraph with superscript verse numbers marking each break. This compromise between readability and reference utility is a practical solution that distinguishes this revision from both the King James Version and later modern translations.

Lexical Choices: 'Magian' and 'Immersion'

The translation of Acts 13 reveals two notable lexical decisions. Where the King James Version has 'Elymas the sorcerer,' this revision reads 'Elymas the Magian,' with a parenthetical gloss: 'for so his name is interpreted.' The term 'Magian' is a more precise transliteration of the Greek μάγος, reflecting the revisers’ commitment to the exact meaning of the original text. Similarly, in verse 24, John the Baptist preaches 'the immersion of repentance' rather than the more familiar 'baptism of repentance.' The choice of 'immersion' over 'baptism' is a deliberate shift toward a literal rendering of the Greek βάπτισμα, emphasizing the action of dipping or submerging.

Old Testament Quotations and Poetic Formatting

The revision’s rules required that all quotations from the Old Testament be distinctly indicated and that those appearing as poetry in the original be restored to poetic form. In the Acts 13 excerpt, Paul’s speech includes a quotation from Psalm 2: 'Thou art my Son; I this day have begotten thee.' This line is set off from the surrounding prose, though the excerpt does not show the full poetic indentation. The preface states that the revisers sought to give the exact meaning of the inspired text as it expressed itself to those who understood the original Scriptures at the time they were first written. The visual distinction of quotations serves that goal by making the scriptural citations immediately recognizable.

Readers accustomed to the King James Version will find this revision both familiar and foreign: the language is largely the same, but the paragraph layout, the marginal verse numbers, and the occasional lexical shift (such as 'Magian' and 'immersion') signal a scholarly attempt to bring the English text closer to the Greek. The edition is best approached as a historical artifact of 19th-century American Bible revision, one that prioritizes literal accuracy and ancient textual forms over the established verse-by-verse tradition.

There’s something touching about holding an 1866 New Testament that breaks the verses into quiet paragraphs, letting Paul’s urgency breathe without the numbers interrupting. It reminds me of how we revisit old letters, finding new pauses each time. That same sense of discovery lingers in The Expositor’s Bible: The Epistle to the Ephesians — Key Ideas to Explore, where the words feel less like instruction and more like a familiar hand resting on a shoulder.

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