Bible Research > English Versions > 20th Century > Recovery Version

On this page I reproduce two reviews of the Recovery Version (Living Stream Ministries) which were sent to me by a brother in New Zealand, Murray Grindlay. —M.D.M.

Recovery Version

Reviewed by Murray Grindlay, February 2009

This review is based on the Recovery Version New Testament (revised edition, 1991) and the Recovery Version Bible, published in 1999, of which I have read the Old Testament. The New Testament edition I used includes extensive footnotes which occupy at least half of the text of the book. However, this review for the most part does not concern the content of the footnotes or the headings, though I do briefly comment on them below.

The editions used do not provide the names of the translators or any details of the translation philosophy. They merely state that the text translation and language notes are by the Editorial Section of Living Stream Ministry.

The book outlines, footnotes, charts and references are all by the late Witness Lee (Li Changshou) (1905-1997), the leader of the group of congregations often called “The Local Church” or “Local Churches”, though I understand that the people in them prefer to call it “The Lord’s Recovery”. The beliefs and practices of The Local Church are documented in several books and web-sites.

1. A Fairly Literal Translation

The translators have attempted to produce a fairly literal translation. In places, the translators’ attempts to be literal have led to renderings which would probably baffle some readers, some phrases being meaningless or not readily understandable. In the New Testament, the translators have tried to consistently render certain Greek words by the same English words, wherever they occur – but this can be fallacious, since some words can take on different meanings depending on the context. However, in places the version gives an interpretation for words or expressions which, if translated literally, would be difficult to comprehend in English. Often footnotes provide the literal meaning of the text. See for example, Leviticus 19:16,23.

2. Some General Features

3. Text

Old Testament: The translation mostly follows the standard Hebrew text of the Old Testament. However, there are places where the translators have adopted readings from the Septuagint, Dead Sea Scrolls or other texts where that is necessary to clarify or correct the text. E.g. Deuteronomy 4:48; 32:38; 2 Samuel 5:25; 19:8; 2 Chronicles 22:2; Ezekiel 40:37-41:1.

New Testament: On the Greek text, the introduction to the New Testament edition says that the translators have mostly followed the 26th edition of the Nestle-Aland Greek text, though they have sometimes departed from it. If verses or words that some manuscripts omit are included in the text (e.g. Matthew 18:11; 23:14; Mark 15:28; John 3:13 [last phrase]; 5:3b-4; Acts 8:37; 28:29), the footnote mentions that the verse or phrase is missing from many ancient MSS. Where an entire verse is left out of the text because it lacks good manuscript authority, the number is in the text but with a reference to a footnote (e.g. Romans 16:24). Mark 16:9-20 is included in the text with a footnote, “Many ancient MSS omit vv. 9-20.” Similarly with John 7:53-8:11.

My observation is that, for the most part, the Recovery Version New Testament is based on the Greek texts most modern translations follow. Occasionally the translators have adopted a reading that many other translators haven’t followed – usually the addition of a phrase or verse found in the KJV and that is often omitted by translators these days.

4. Book Outlines And Headings

The only substantial material other than the Bible text in the Recovery Version Bible used is the book outlines, which the front page says are compiled from the ministry of Witness Lee. Those outlines appear at the beginning of most of the books of the Bible, and are also inserted as headings in the appropriate places within the books.

In some cases the outlines (and headings) are basic and brief, just summarizing the parts of the book in a few words. This is especially the case with some of the prophetic books (e.g. Ezekiel, Obadiah, Jonah). In the case of the Book of Psalms there is no outline and no added headings.

In other cases the outlines (and headings) are detailed and quite interpretative, and are much more than a mere summary of the subject-matter. E.g. the following headings:

The headings in Song of Songs are almost all interpretative, reflecting the subject in the heading at the start of the book:”The History of Love in an Excellent Marriage, Revealing the Progressive Experience of an Individual Believer’s Loving Fellowship with Christ”.

5. Literal Renderings

The translation appears to be reasonably literal, even more literal than the New American Standard Bible or the King James Version. Here are some examples:

Prepositions have been very literally translated in the New Testament, especially in relation to faith and some other subjects. The result is renderings that may be difficult to comprehend initially. Most English translators have accepted that Greek prepositions are not exactly equivalent to particular English prepositions and so have been more flexible on how to translate them.

6. Unusual Translations

There are some unusual renderings. These might or might not be related to the peculiar doctrines of The Local Church. Here are some examples:

7. Unusual English

Occasionally unusual words are used.

8. Interesting Translations

There are some interesting translations.

9. The Footnotes To The New Testament

The footnotes are extensive and are almost a commentary on the Bible text. Some footnotes deal with textual and translational matters, but most are comments on what is in the Bible text – interpreting and explaining what is there, and applying it to personal and church life. Some of the notes are good and helpful, but many promote some of the peculiar teachings of The Local Church. These include what seems to be a modalistic understanding of the Triune God, “calling on the name of the Lord”, the mingling of the divine with human in believers, and an eschatology which, while pre-millennial, includes several unusual particulars. (I have not read all of the footnotes, but could not help but observe some things in them while reading the New Testament text.)

10. Conclusion

The Recovery Version is a conservative translation, for the most part similar in its style and translation to versions such as the NASB and the ESV. There are a few places in the Old Testament where the desire to be literal and perhaps following an older style of English has produced renderings that are misleading or difficult to understand. Such places are more common in the New Testament. There are also unusual translations in a few places. But on the whole, the Recovery Version is a reliable translation.

However, I cannot recommend the edition of the New Testament which has extensive footnotes, because invariably those using it will read the footnotes. This edition has been distributed freely to all who have requested a copy by a body linked to The Local Church, and it appears that many copies have been distributed. While I was working with Bible Society I received several enquiries from people who had obtained one of these New Testaments – usually wanting to know what some of the footnotes meant! In view of what is in some of the footnotes, anyone using this edition should be cautious and test them against what the Bible actually says (1 Thessalonians 5:21).

Murray Grindlay

February 2009

Recovery Version New Testament

Reviewed by Murray Grindlay, March 2006

The New Testament: Recovery Version. Anaheim, California: Living Stream Ministry, 1985. Second edition, 1991.

This review is based on my reading of the New Testament (revised edition, 1991). My aim was to read the Bible text, not the footnotes, which occupy at least half of the text of the book. I also have ignored the headings, which are extensive and, at times, interpretative of the verse or verses below them. At times, however, I read a little of the footnotes and headings.

The translation was done by the “Editorial Section” of Living Stream Ministry. The number of people involved in this and their names are not given. The first edition of the New Testament was produced in 1985, and it was revised 6 years later. I understand that the complete Bible was published in 1999, but I do not have a copy of it, so this review concerns only the New Testament.

The book outlines, footnotes, charts and references are all by the late Witness Lee (Li Changshou) (1905-1997), the leader of the group of congregations often called “The Local Church”, though I understand that the people in them prefer to call it “The Lord’s Recovery”. The beliefs and practices of The Local Church are documented in several books and web-sites.

According to Wikipedia (accessed 8 March 2006), “First published in 1985, the Recovery Version of the New Testament was created in response to the publishers of the American Standard Version of the Bible who refused to allow the Living Stream Ministry to insert footnotes into their text. These footnotes are taken from the ministries of Watchman Nee and Witness Lee, written specifically for the Recovery Version for a greater understanding and experience of the text. This version of the New Testament has become the standard version of the "local churches" as its translation is used at their conferences and weekly services.

“In 1999, the Living Stream Ministry published a Recovery Version of the Bible available with text and outlines, and in 2004 they published an edition complete with footnotes.”

(Query: I wonder whether the version Living Stream Ministries wanted to use was the New American Standard Version rather than the 1901 ASV.)

1. Literal Renderings

The translation appears to be reasonably literal, even more literal than the New American Standard Bible or the King James Version. For example:

Prepositions have been very literally translated, especially in relation to faith and some other subjects. The result is renderings that may be difficult to comprehend initially. Most English translators have accepted that Greek prepositions are not exactly equivalent to particular English prepositions and so have been more flexible on how to translate them.

A number of words are transliterated rather than translated. E.g. iota (Matthew 5:18), Raca and Moreh (Matthew 5:22), Gehenna (Matthew 5:22), quadrans (Matthew 5:26), assarion (Matthew 10:29), lepta (Mark 12:42), choenix(es) (Revelation 6:6), thyine (Revelation 18:12), amomum (Revelation 18:13). “Libertines” (Acts 6:9) is a transliteration, but the modern meaning of libertine is different from “freedman” (the usual translation).

Quotation marks are not used for direct speech, but they are used for quotations from the Old Testament. Each verse begins at the left hand margin. Poetry is not set out as such.

The Recovery Version uses italics to indicate words that have been added by the translators but represent no word(s) in the Greek text.

2. Greek Text

On the Greek text of the New Testament, the introduction says that the translators have mostly followed the 26th edition of the Nestle-Aland Greek text, though they have sometimes departed from it. If verses or words that some manuscripts omit are included in the text (e.g. Matthew 18:11; 23:14; Mark 15:28; John 3:13 [last phrase]; 5:3b-4; Acts 8:37; 28:29), the footnote mentions that the verse or phrase is missing from many ancient MSS. Where an entire verse is left out of the text because it lacks good manuscript authority, the number is in the text but with a reference to a footnote (e.g. Romans 16:24). Mark 16:9-20 is included in the text with a footnote, “Many ancient MSS omit vv. 9-20.” Similarly with John 7:53-8:11.

My observation is that, for the most part, the Recovery Version is based on the Greek texts most modern translations follow. Occasionally the translators have adopted a reading that many other translators haven’t followed – usually the addition of a phrase or verse found in the KJV and that is usually omitted these days.

3. Unusual Renderings

There are some unusual renderings. These might or might not be related to the peculiar doctrines of The Local Church. Examples noted:

4. Unusual English

Occasionally unusual words are used.

5. Interesting Translations

There are some interesting translations.

6. Conclusion

The Recovery Version is a fairly literal translation. In places, the translators’ attempts to be literal have led to renderings which would probably baffle some readers, some phrases being meaningless or not readily understandable. The translators have tried to consistently render certain Greek words by the same English words, wherever they occur – but this can be fallacious, since some words can take on different meanings depending on the context. However, the translation itself appears reasonably reliable, and there is little in it which appears to be a distortion aimed at promoting peculiar doctrines or theories.

However, the edition of the Recovery New Testament that I used, which has extensive headings and footnotes, cannot be recommended, because invariably those using it will read the footnotes. This edition has been distributed freely to all who have requested a copy by a body linked to The Local Church, and it appears that many copies have been distributed. I have had several enquiries from people who have obtained a copy – usually wanting to know what some of the footnotes mean! Some copies are now turning up in second-hand book shops.

The footnotes are extensive and are almost a commentary on the Bible text. Some footnotes deal with textual and translational matters, but most are comments on what is in the Bible text – interpreting and explaining what is there, and applying it to personal and church life. Some of the notes are good and helpful, but many promote some of the peculiar teachings of The Local Church. These include what seems to be a modalistic understanding of the Triune God, “calling on the name of the Lord”, the mingling of the divine with human in believers, and an eschatology which, while pre-millennial, includes several unusual particulars.

Murray Grindlay
27 March 2006


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