How many missing books are there in the King James version of the bible?

Answer 1

There are seven missing books. I have to laugh at an answer that said if God wanted them there they would be there. They ARE there. They are in the Catholic Bible!! The Scriptures that Jesus and all the Apostles referred to. It is just that these Scriptures lend credence to Catholic Doctrine and so the Protestants can't have that now can they? No they just had to conveniently get rid of them.

Answer 2

There are the exact number of books needed, and correctly in the King James Version of the Bible. Many, disaprove on this, but at least the King James Version, hasnt changed so many words around or taken words out, that belong in the Bible. There are so many other versions of the Bible that do that.

Answer 3

your all wrong the king James version was written for one reason and one reason only its is the most in accurate account of the bible look it up written for William Shakespeare to celebrate his 39Th birthday as a gift to him written in his tongue that's why its hard to understand in less u understand old English and enjoy reading Shakespeare. check it out. you will find that I am correct. sorry to be the bearer of bad news all

Answer 4

As a Christian, I have to believe that everything God wanted in it is in it.. As our father he wouldn't leave out anything that we needed to trust him... A lot of talk of this lately?? I'm sure there may be lost books or books that might have been removed by the early Roman Catholic church but like I said previously, all we need is in the sixty-six books we have...

Answer 5

If you are talking about the New Testament then its about 11. The Old Testament can have many more depending on your source. Click on the link below for a list.

Answer 6

None.

Whats missing is missing for a reason. A little Biblical History will go a long way here.

Answer 7

It says in the bible if anyone takes anything out of the bible will burn in the lake of fire

Answer 8

None, is the correct answer. If God want the others books that were written in the apocrypha, they would be there, no doubt.

Answer 9

7 books


Sorry about the copied paste below, but I read the Latin Vulgate Douay Rheims Bible and find the history of Bibles better to understand through intense research. Hope this helps you make your decision.

James I reigned as king of England from 1603 to 1625. He was the son of Mary Queen of Scots, and he had been king of Scotland before succeeding to the English throne at the death of Queen Elizabeth I. He was prompted to produce an English Bible because of the poor and tendentious copies being circulated in England. He feared these could be used by seditious religious and political factions.

His authority was one usurped from the Catholic Church, beginning with his predecessor King Henry VIII. Henry had broken with the Catholic Church and made himself the head of the Church in England, which soon enough became the Church of England. You could say James had no more authority in biblical matters than any head of state, basically none.

The Authorized Version


Name given to the English translation of the Bible produced by the Commission appointed by James I, and in consequence often spoken of as "King James's Bible". It is in general use among English-speaking non-Catholics. In order to understand its origin and history, a brief survey is necessary of the earlier English translations of the Scriptures. From very early times portions of the Bible have been translated into English. It is well known that Venerable Bede was finishing a translation of St. John's Gospel on his deathbed. But the history of the English Bible as a whole does not go back nearly so far; it dates from the so-called Wyclif Version, believed to have been completed about the year 1380. The translation was made from the Vulgate as it then existed, that is before the Sixtine and Clementine revisions, and was well and accurately done. Abbot Gasquet contends confidently (The Old English Bible, 102 sqq.) that it was in reality of Catholic origin, and not due to Wyclif at all; at any rate it seems fairly certain that he had no share in any part of it except the Gospels, even if he had in these; and there is evidence that copies of the whole were in the hands of good Catholics, and were read by them. The version, however, undoubtedly derived its chief importance from the use made of it by Wyclif and the Lollards, and it is in this connection that it is chiefly remembered. During the progress of the Reformation a number of English versions appeared, translated for the most part not from the Vulgate, but from the original Hebrew and Greek. Of these the most famous were Tyndale's Bible (1525); Coverdale's Bible (1535); Matthews' Bible (1537); Cromwell's, or the "Great Bible" (1539), the second and subsequent editions of which were known as Cranmer's Bible; the Geneva Bible (1557-60); and the Bishop's Bible (1568). The art of printing being by this time known, copies of all these circulated freely among the people. That there was much good and patient work in them, none will deny; but they were marred by the perversion of many passages, due to the theological bias of the translators; and they were used on all sides to serve the cause of Protestantism.
In order to counteract the evil effects of these versions, the Catholics determined to produce one of their own. Many of them were then living at various centres on the Continent, having been forced to leave England on account of the Penal Laws, and the work was undertaken by the members of Allen's College, at Douai, in Flanders, which was for a time transferred to Reims. The result was the Reims New Testament (1582) and the Douay Bible (1609-10). The translation was made from the Vulgate, and although accurate, was sadly deficient in literary form, and so full of Latinisms as to be in places hardly intelligible. Indeed, a few years later, Dr. William Fulke, a well-known Puritan controversialist, brought out a book in which the text of the Bishops' Bible and the Reims Testament were printed in parallel columns, with the sole purpose of discrediting the latter. In this he did not altogether succeed, and it is now generally conceded that the Douay Bible contained much excellent and scholarly work, its very faults being due to over-anxiety not to sacrifice accuracy. In the meantime the Protestants were becoming dissatisfied with their own versions, and soon after his accession King James I appointed a commission of revision--the only practical outcome of the celebrated Hampton Court Conferences. The commissioners, who numbered forty-seven, were divided into six companies, two of which sat at Oxford, Cambridge, and Westminster, respectively; each company undertook a definite portion of the Bible, and its work was afterwards revised by a select committee chosen from the whole body. The instructions for their procedure were, to take the Bishops' Bible, which was in use in the churches, as their basis, correcting it by a comparison with the Hebrew and Greek texts. They were also given a list of other English versions which they were to consult. The commissioners set to work in 1607, and completed their labours in the short period of two years and nine months, the result being what is now known as the "Authorized Version". Although at first somewhat slow in gaining general acceptance, the Authorized Version has since become famous as a masterpiece of English literature. The first edition appeared in 1611, soon after the Douay Bible; and although this latter was not one of the versions named in the instructions to the revisers, it is understood that it had considerable influence on them (see Preface to Revised Version, i, 2. Also, J. G. Carleton, "Rheims and the English Bible").
The Authorized Version was printed in the usual form of chapters and verses, and before each chapter a summary of its contents was prefixed. No other extraneous matter was permitted, except some marginal explanations of the meaning of certain Hebrew or Greek words, and a number of cross-references to other parts of the Scripture. At the beginning was placed a dedication to King James and a short "Address to the Reader". Books such as Ecclesiasticus, and Machabees, and Tobias, which are considered by Protestants to be apocryphal, were of course omitted. Although it was stated on the title-page that the Authorized Version was "appointed to be read in the Churches", in fact it came into use only gradually. For the Epistles and Gospels, it did not displace the Bishops' Version until the revision of the Liturgy in 1661; and for the Psalms, that version has been retained to the present day; for it was found that the people were so accustomed to singing it that any change was inadvisable, if not impossible. Considerable changes were made, from time to time, in the successive editions of the Authorized Version, in the notes and references, and some even in the text. A system of chronology based chiefly on the calculations of Archbishop Ussher was first inserted in 1701; but in many later editions both the dates and many, or even all, of the references or verbal notes have been omitted.
It is generally admitted that the Authorized Version was in almost every respect a great improvement on any of its predecessors. So much was this the case that when Bishop Challoner made his revision of the Douay Bible (1749-52), which is now commonly in use among English-speaking Catholics, he did not scruple to borrow largely from it. Indeed, Cardinal Newman gives it as his opinion (Tracts Theol. and Eccles., 373) that Challoner's revision was even nearer to the Authorized Version than to the original Douay, "not in grammatical structure, but in phraseology and diction". Nevertheless, there remained in the Authorized Version here and there traces of controversial prejudice, as for example, in the angel's salutation to the Blessed Virgin Mary, the words "highly favoured" being a very imperfect rendering of the original. In such cases, needless to say, Challoner adhered to the Douay. Moreover, while in the Authorized Versions the names of persons and places were usually given in an anglicized form already in use, derived from the Hebrew spelling, Challoner nearly always kept the Vulgate names, which come originally from the Septuagint. It is partly due to this that the Authorized Version has an unfamiliar sound to Catholic ears. The Authorized Version remained in undisputed possession for the greater part of three centuries, and became part of the life of the people. In the latter half of the nineteenth century, however, it began to be considered that the progress of science called for a new version which should embrace the results of modern research. The work was set on foot by Convocation in 1870, and a Committee was formed, in which the Americans co-operated, resulting in the issue of the Revised Version (1881-84). The Revised Version has never received any definite ecclesiastical sanction, nor has it been officially introduced into church use. It has made its way simply on its merits. But although at the present day it is much used by students, for the general public (non-Catholic) the Authorized Version still holds its ground, and shows no sign of losing its popularity.

Source(s):

Catholic Encyclopedia

Answer 10

If they're missing, they're not in the Bible! Duh!