m
uring the last several years of the life of the apostle Paul (Hebrew “Saul Paulus,” c. 2-68 AD), heresy already was developing a stronghold in an attempt to thwart the sacred teachings and doctrines as the very books of the New Testament of the Holy Scriptures were being penned through the verbal inspiration of God. Wrote Paul about six to seven years before his martyrdom, “O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called” (1 Timothy 6:20). Paul also spoke against several heretics, among them Hymenaeus and Philetus (2 Timothy 2:17), and Alexander the coppersmith (2 Timothy 4:14). In Titus 3:10 Paul wrote, “A man that is an heretick after the first and second admonition reject.” And also the apostle Peter (c. 1 BC to 68 AD), who wrote in 2 Peter 2:1, “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.” Some of these “heretics” represented the early yield of “Gnosticism,” a movement comprising an amalgamation of various sects whose chief belief was that special secret knowledge was apportioned to some elect persons, who thereby were allocated special spiritual status and glory.a The word gnosis means knowledgeb (or science), hence Paul’s early reference to a “science falsely so called.” Thriving during the second and third centuries, Gnosticism was designated by second century Church Fathers Irenaeus (c. 130-202), Tertullian (c. 160-220), and Hippolytus (c. 170-236) as an aberrant Christian teaching resulting from the syncretism of unsound Christian doctrine with pagan philosophy, or even astrology and Greek mystery religions. These three Church Fathers attributed Gnosticism to the magician Simon Magus, who is mentioned in Acts 8.c By the fourth century, however, 37 Fathers’ written contributions outweighed those represented in the misguidedly celebrated Greek ma nuscripts Aleph (Sinaiticus) and B (Vaticanus), dated 325-360 AD, by 65.7 percent to 34.3 percent. d Nevertheless, heretical teachings based on this tiny sampling of tainted documents (about 43 all told, eventually) evolved into not only the accepted Christian teachings of the day, but also the official establishment of the fledgling Roman Catholic Church (fourth century). However, this false doctrine embedded within this minuscule collection of manuscripts was abandoned almost entirely by the Church Universal by about the end of the seventh century. Hence, the manuscripts and critical text editions underlying nearly every contemporary Bible version published today were abandoned from the seventh century until a textual critic named Friedrich Constantine von Tischendorf (1815-1874) first discovered the NT manuscript Aleph in a waste heap in the St. Catherine’s Monastery, on Mt. Sinai in Egypt, in 1844. e Vaticanus B was the first entry appearing in the Vatican Library, back in 1475.f Now these 43 or so minority manuscripts, represented foremostly by Aleph and B, remain the foundation of critically edited Greek versions used by modern translators to produce contemporary Bibles. This has been the case since the release of the first new-age pseudo-Bible in 1881, the English Revised Version (or “RV”) New Testament. g Most modern biblical textual critics remain entangled in the fourth century web perpetuated by some heretics and scribes of that time, but the inspired real truth of God’s Word has incontrovertibly been proved. Never has any opponent triumphed over God’s wisdom having appeared in the “unanswered and unanswerable” arguments of the few stalwart orthodox Christian scholars of the nineteenth and twentieth centuries—John W. Burgon (1813-1888), Edward Miller (1825-1901), Frederick Henry Ambrose Scrivener (1813-1891), Herman C. Hoskier (1864-1938), Edward F. Hills (1912-1981), Floyd Nolen Jones, Donald A.Waite, and others. a
J. N. D. Kelly, Early Christian Doctrines (Peabody, Mass.: Prince Press, Hendrickson Publishers, 2004), p. 22. Kelly, Early Christian Doctrines, 22. c Kelly, Early Christian Doctrines, 22. b d
J. A. Moorman, Early Manuscripts, Church Fathers and the Authorized Version (Collingswood, N.J.: The Bible for Today Press, 2005), p. 116. James Bentley, Secrets of Mount Sinai: The Story of Finding the World’s Oldest Bible — Codex Sinaiticus (London: Orbis Publishing, 1985), p. 86. f William Henry Paine Hatch, The Principal Uncial Manuscripts of the New Testament (Chicago: The University of Chicago Press, 1933), Plate XIV. g Wilbur N. Pickering, “The Identity of the New Testament Text” in Floyd Nolen Jones, Which Version is the Bible?, 19th ed., rev. and enlarged (Goodyear, Ariz.: KingsWord Press, 2006), p. 163. e
I. II.
Cover Page ............................................................................................................... 1 Preface ..................................................................................................................... 2
III.
Introduction ............................................................................................................. 4
IV.
Verse Comparison .................................................................................................... 4
V.
Conclusion ............................................................................................................. 39
VI.
Colophon ............................................................................................................... 40
6Documented Discrepancies between the Majority Text/Textus Receptus 6 and the Critical Text Editions Underlying Modern Bible Versions: ESV (4th Edition) By EDWARD E. SCOTT This notated comparison document serves to clearly identify and clarify some of the documented differences—here in 105 selected verses/passages—existing between the King James Version—and its “legacy” precursors—and virtually every other New Testament version commercially available since the controversial 1881 release of the English Revised Version (ERV). Many of these alterations have been noted previously by both liberal and conservative theological scholars of the past and present. The author of this document has invested portions of more than two years in conducting research, inputting data, and proofing, editing, and augmenting this document. This comparison assemblage has been produced to the glory of God and for the edification of redeemed believers through Jesus Christ, that the latter may be enlightened about the long-standing, well-disguised and -hidden activities transpiring beneath the massive, deceptive and misguided overarching mechanisms of modern Bible translation and the Bible societies. Since largely the eighteenth century, liberal, naturalistic and spiritually remiss biblical and theological scholars have attempted to undermine and even overturn the NT “Byzantine” text underlying classical Bibles—the KJV and those preceding it in the sixteenth century. Many of these modern theological “naturalists” simply have perpetuated the twisted theories and the deplorable manuscripts and texts which led to the alarming production of the new-age pseudo-Bible, the ERV. From this unholy spring has flowed the multitudinous new tradition of false Bibles. For this comparison the ESV, NASB and NIV were selected for contrast to the KJV (and its underlying Greek texts) because of their popularity, contemporary representativeness and identical NT textual base.(Other editions of this document have been produced to include modern alternatives to the ESV version.) (The columns below illustrate the textual—and often doctrinal—differences among numerous selected verses of the New Testament. Analysis is in blue and red.)
KJV Matthew 1:25 — “And (Joseph) knew her not till she had brought forth her firstborn son: and he called his name JESUS.”
Matthew 5:22 — “But I say unto you, That whosoever is an gry with his brother without cause shall be in danger of the judgment . . .”
ESV
NASB
NIV
ESV reads: “. . . but knew her not until she had given birth to a son. And he called his name Jesus.”
NASB reads: “. . . but kept her a virgin until she gave birth to a Son; and he called His name Je sus.”
NIV reads: “But he had no union with her until she gave birth to a son. And he gave him the name Jesus.”
(Although “but knew her not” is correct, the minority Greek source text ignores the fact that Jesus was Mary’s firstborn son! “Mariam” later had four additional sons with Joseph.)
(The Greek ouk eyivoskev [ook eginōsken], “had no carnal knowledge” [did not know her], is the same for the NASB and the NIV, yet “kept her a virgin” and “had no union with her,” both dynamic equivalents, are used.)
(The proven corrupt Greek manu scripts Aleph [Sinaiticus] and Vat icanus [B], ca. 325-360 AD, other Greek Z and 071, plus several of the Old Latin, Syrian and Egyp tian, vie against 99-plus percent of the extant Greek mss.)
ESV: “But I say to you that everyone who is angry with his brother 1 will be liable to judg ment . . . ” Footnote reads: “1 Some manuscripts insert without cause.”
(Underscored, italicized and/or red text has been so presented for em (The ESV footnote implies that phasis and/or comparative argu “without cause” is a late inter ment. [Some italicized text was so polation [addition] by a scribe.) emphasized in its source.])
PROBLEM The Bible clearly identifies, in five places in the New Testa ment, that Jesus had four other brothers (step): James; John; Joses; Judas (Jude) [Matt., 2; Mk.., 3]. Support exists in the Majority text, 18 significant uncials, and the Syriac Peshitta (2nd cent.) and Harclean (7th), plus the Armenian and Ethiop ic. Four Greek MSS and more against this support belief in Mary’s perpetual virginity.
Omission of the clause “without cause” makes Jesus subject to His own judgment, because He, Himself, showed anger! The Majority text (9095% of Greek), Families 1 and 13, four Syriac versions, the (No footnote about the omission of versions (2), the Gothic “brother without cause.”) (Only P67 [papyrus], Aleph, B, D- Coptic (4th) and Armenian (5th), plus 2, the Vulgate and Ethiopic, and a two of the oldest five extant few other Greek MSS, support the Greek manuscripts, and 15 sig minority reading.) nificant uncials, include “without cause.” “Some manu scripts” misrepresents!
NASB: “But, I say to you that everyone who is angry with his brother shall be guilty before the court . . .”
NIV: “But I tell you that anyone who is angry with his brother will be subject to judgment.” Footnote reads: “Some manu scripts brother without cause.”
KJV Matthew 5:44 — “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” (Also see Luke 6:27, 28.)
Matthew 8:29 — “And, behold, [the demons] cried out, ‘What have we to do with thee, Jesus, thou Son of God? Art thou come hither to torment us before the time.’” (Also see Mark 5:7.)
Matthew 9:13 — “But go ye and learn what that meaneth, I will have mercy, and not sacri fice: for I am not come to call the righteous, but sinners to repent ance.” (Also see Mark 2:17.)
ESV
NASB
NIV
PROBLEM
Reads: “But I say to you, ‘Love Reads: “But I say to you, love Reads: “But I tell you: Love your your enemies and pray for those your enemies and pray for those enemies and pray for those who persecute you.” Footnote reads: who persecute you.’” who persecute you.” “Some late manuscripts enemies, (No footnote exists to notify the (No footnote—as exists in the NIV bless those who curse you, do good to those who hate you.” reader that the verse—as accord —regarding the truncation of the (Again, the Majority reading is ing to the Nestle-Aland [27] & verse.) truncated in the footnote.) United Bible Society [4] Greek ap (Minority source text support ex paratuses—ends at “who persecute ists only in uncials [all caps] Aleph you.” This is very deceptive, hid and B, Family 1 [Caesarean], the ing from the reader how the vast Syriac Sinaitic [4th] and Curetoni majority of existing and usable an [5th], some Coptic (Egyptian), [“extant”] manuscripts read!) and a few others.)
The Majority (90-95%—at least 4,856 mss) Greek says: “But I say to you, love your enemies, bless those cursing you, do well to the ones hating you, and pray for the ones mistreating you and persecuting you . . .” Most of the Majority manuscripts are later; “some late” is inaccurate. Supporting the Majority are 13 significant uncials, Family 13 (13 mss), the Peshitta and Harclean, and the Gothic, Ar menian and Ethiopic.
ESV reads: “And behold, they cried out, ‘What have you to do with us, O Son of God? Have you come here to torment us before the time?’”
NASB reads: “And they cried out, saying, ‘What business do we have with each other, Son of God? Have You come here to torment us before the time?’”
NIV reads: “’What do you want with us, Son of God?’ they shouted. ‘Have you come here to torture us before the appointed time?’”
(As in Mark 5:7, the parallel pas sage among the gospels, Jesus is removed, based on a different Greek source text—“lower Chris tology.”)
(The word “business,” being a modernistic attempt to appease an allegedly incapable reader, does not appear in the source Greek. Do most people not know what “have to do with” means?)
(Again, “Jesus” is removed, based on a different Greek source text— an effort to subtly degrade Christ’s divine status. This also is done nu merous times in the New Testa ment by separating “Lord” from “Jesus” or “Jesus Christ”—as is done in the Greek source text.)
The main issue here is that the minority of early MSS separate “Jesus” from “Son of God”— an attempt to denigrate Christ. Only three uncials and L (curs ive, 9th) support this reading, led by the corrupt duo Aleph and B. Also collaborating are several Greek, Family 1 (five mss), the Vulgate, and a few others. Similarly, in the epistles, numerous times “Lord” is sep arated from “Jesus.” Backing the KJV are the vast majority of the Byz., 15 significant uncials, the Syriac Peshitta (2nd cent.) and Harclean (7th), the Armeni an (5th), and the Ethiopic.
ESV reads: “. . . For I came not to call the righteous, but sinners.”
NASB reads: “. . . for I did not come to call the righteous, but sinners.”
NIV reads: “. . . for I did not come to call the righteous, but sinners.”
(NOTE: In The English-Greek Reverse Interlinear New Testa ment, English Standard Version, the Greek source does not include “to repentance.” The Revised Standard Version [RSV], has pre cisely the same reading, as, ac cording to the ESV preface, “ . . . with the 1971 RSV text providing the starting point for our work.”)
(Despite its omission from the minority source Greek for both the NASB and the NIV, the Zonder van Greek and English Interlinear New Testament (NASB/NIV) in cludes “to repentance,” in English, underneath the interlinear portion. Why?)
(The minority text has substantial support in six major uncials, plus five others, Family 1, the Peshitta and Harclean, plus the Gothic, Armenian and Ethiopic, and more.)
No 1: The modern versions fail to include “to repentance.” It does not appear in their own Greek source text. No. 2: The Majority (90-95% of Greek) is supported by 15 significant un cials (all capitals), plus the Fer rar Family 13, the Sahidic (Egyptian), and more. “To re pentance” probably is omitted to reduce the severity of the mes sage! Most are not amenable to the fact their intrinsic, depraved nature requires repentance before God for justification.
KJV
ESV
NASB
NIV
PROBLEM
Matthew 11:23a, b — “And thou, Capernaum, which art exalted unto heaven, shall be brought down to hell: for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day.”
Reads: “And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades.”
Reads: “. . . You will descend to Hades.”
Matthew 12:47 — “Then one said unto him, ‘Behold, thy mother and thy brethren stand without, desiring to speak with thee.’”
The ESV removes v. 47, then adds the footnote, “Some manuscripts insert version 47: Someone told him, ‘Your mother and your brothers are standing outside, asking to speak to you.’”
NASB reads: “Someone said to him, ‘Behold, Your mother and Your brothers are standing out side seeking to speak to You.’”
NIV reads: “Someone told him, ‘Your mother and brothers are standing outside, wanting to speak to you.’” Footnote reads, “g47 Some manuscripts do not (Only uncials Aleph and B, cursive have verse 47.” L [9th], and cursive [minuscule] (The footnote is nothing but con (The ESV does a relatively rare th th fusing to the reader: “What other Gamma [9 or 10 ], plus the thing by excising the verse. Al th th How important is most all modern versions include Sinaitic [4 ] and Curetonian [5 ], manuscripts? this?” This is none other than a support the minority text, along v. 47, then footnote about other naturalistic, modernistic scholarly mss adding it. Here, also, the ESV with the Sinaitic, Curetonian, and means of casting doubt on what follows the RSV—which it does in Sahidic versions.) previously was accepted as the ir 91 percent of its wording.) refutable Word of God.)
With the exception of the di visive and deceptive footnotes accompanying the ESV and NIV versions, the NASB is okay. Support for the KJV in cludes overwhelming evid ence: the Majority text; 21 significant uncials; Family 13; the Peshitta (2nd) and Harclean (7th); the Armenian (5th); the Ethiopic (4th or 6th); and several MSS of the Old Latin.
Matthew 16:3 — “And in the morning, ‘It will be foul weather to day: for the sky is red and lowring.’ O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?”
Reads: “‘And in the morning, ‘It will be stormy today, for the sky is red and threatening.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times.” Footnote reads: “Some manuscripts omit the following words to the end of verse 3.”
Reads: “And in the morning, ‘There will be a storm today, for the sky is red and threatening.’ Do you know how to discern the appearance of the sky, but cannot discern the signs of the times?”
Modern theological scholars (most of them) propose the NASB and NIV footnote con tents based on seven prolific Greek, some of Family 13, the Sahidic, the Sinaitic and Cure tonian, and a few other MSS. Meanwhile, the Majority text, 18 significant uncials, and the Peshitta and Harclean, defend the verse, among other manu scripts. And a lot of people don’t like the term “hypocrite.” It indicts them. It is difficult to escape consciousness of fester ing guilt.
(“Lowring” means “to be gloomy and overcast with clouds.”)
(Correct here. Hades is the literal translation, from the Greek (The minority Greek poses a ques “haides” [hah´-dace]. From tion in the first portion. But the Strong’s Complete Word Study Byz. Text states the fact that Ca Concordance [p. 2013], “. . . The pernaum had been exalted. The place [state] of departed souls— Majority text reads, “And you, Ca grave, hell.” In this context, the pernaum, the one having been ex correct translation is “hades” or alted to heaven . . . ” Note vv. 20 “hell.”) and 21, which are referred to as having benefited from great works by Jesus. This clarifies.)
Reads: “. . . No, you will go down to the depths.” The NIV’s own Greek source text reads “Hades.”
Those versions supported by the minority Greek either ask a question or state the wrong fact too early in the verse (NASB). The Majority text reads “Haidou” (Hades). Note (Again, as in the ESV, the corrup how the NIV—like some oth ted text asks a question rather than er moderns—mitigates the states a fact having been com severity by using an pleted in the immediately recent explanatory substitute: “place past. “. . . To the depths” is an of the dead”; “the depths;” explanatory and effectively viti “the abyss.” For most people, ated substitute for hell. And the the thought of anyone going to NIV’s own Greek source text reads HELL is too frightening to “Hades.”) contemplate. The absolute truth wouldn’t sell their “Bibles”!
Reads: “. . . and in the morning, ‘Today it will be stormy, for the sky is red and overcast.’ You know how to interpret the ap pearance of the sky, but you can not interpret the signs of the times.” Footnote reads: “a 2 (The Greek purradzi gar stug Some early manuscripts do not nadzo (poo-radd´-zī | garr | stoog- have the rest of verse 2 and all of nod-zo), “being overcast,” is not verse 3.” (Again, the ESV follows the RSV the equivalent of “threatening.” ) 3 here. But the UBS does include (Nevertheless, the source apparat the verses.) us contains these verses!)
KJV
ESV
NASB
NIV
Matthew 17:20 — “And Jesus said unto them, ‘Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, “Remove thee hence to yonder place;” and it shall remove; and nothing shall be impossible unto you.’”
ESV reads: “He said to them, ‘Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you.’”
NASB reads: “And He *said to them, ‘Because of the littleness of your faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, “Move from here to there,” and it will move; and nothing will be impossible to you.’”
NIV reads: “He replied, ‘Be cause you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, “Move from here to there” and it will move. Nothing will be im possible for you.’”
(“Little faith” must be erroneous because Jesus said that even tiny faith—like that of a “grain of mus (“. . . Littleness of your faith” is literal from the Nestle-Aland27 tard seed”—will move a moun tain!) Greek, but incorrect.)
PROBLEM
The Majority text (90-95 per cent) Greek reads apistian, (apis-tee´-an) “unbelief,” as do 21 significant uncials, the Syriac Peshitta (2nd cent.) and Syriac Harclean (7th cent.), numerous Old Latin, and others. Opposi ng: codices Aleph, B, and Theta, and most of Caesarean (hybrid Alexandrian/Byzantine) (The minority reads, “. . . the size groups 1 and 13, plus most of a mustard seed,” while the Byz. Sinaitic and the Sahidic. “. . . Faith as a grain of mustard text reads, “. . . if you have faith seed” is supported by at least like a grain of mustard [seed]).” the Majority and the TR.
Matthew 18:11 — “For the Son Omits the entire verse, then of Man is come to save that footnotes with “4 Some manu which was lost.” scripts add verse 11: For the Son of Man came to save the lost.” (Also see Luke 19:10.) (The “NA27-UBS4” [or “NU”] texts, supported by their Greek sources, do not include verse 11.)
[“For the Son of Man has come Verse 11 is omitted from the text. to save that which was lost.] Footnote reads, “The Son of Man Footnote reads “Early mss do not came to save what was lost.” contain this v.” (Why is there no explanation ac (Absolute deception is manifested companying verse 11’s footnoted content? Did the NIV committee here: the vast majority of early manuscripts, of various types, sup simply not want readers to notice this?) port this verse!)
The Majority text includes v. 11: “For the Son of Man came to save the lost [thing].” The Byz. is supported by 20 signi ficant uncials, the Syriac Pe shitta and Harclean, the Ar menian, and more. Only Aleph, B, L, and Theta, most of Famil ies 1 & 13, the Sahidic, and more, oppose.
Matthew 18:15 — “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou has gained they brother.”
Reads: “If your brother sins2, go and show him his fault in private: if he listens to you, you have won your brother.” Foot note reads: “18:15 2 Late mss add against you.
The Majority text (90-95%) reads eis se, “against you.” “Late mss” is irrelevant because of the overwhelming witness: 22 significant uncials; Family 13; the Peshitta and Harclean; the Armenian; others. The other Majority reading here is “re buke” or “reprove” rather than “tell,” or “show.” “Tell” origin ated from Tyndale’s 1526 NT.
Reads: “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother.”
Reads: “If your brother sins against you,b go and show him his fault, just between the two of you. If he listens to you, you have won your brother over.” Footnote reads: 15 Some manu scripts do not have against you.” (“Some manuscripts”: only about five Greek and the Sahidic; et al.)
Matthew 19:9 — “And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry an other, committeth adultery: and whoso marrieth her which is put away doth commit adultery.” (Also see Mark 10: 11, 12, and Luke 16:18.)
ESV reads: “And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.” 3 Footnote reads: “3 Some manuscripts add and whoever marries a divorced woman commits adultery; other manuscripts except for sexual immorality, makes her commit adultery, and whoever marries . . .”
NASB reads: “And I say to you, whoever divorces his wife, ex cept for immorality, and marries another woman commits adul tery.”
NIV reads: “I tell you that any one who divorces his wife, ex cept for marital unfaithfulness, and marries another woman commits adultery.”
Not only do 90-95 percent of extant NT Greek mss contain the last portion, but also the modern scholars’ favorite, Co dex B, and 21 significant un cials, plus the Peshitta and Harclean, and more. Why have (“Immorality” long had been used the moderns abandoned B, (“Marital unfaithfulness” is an to mean “sexual immorality.” here? Because not doing so impotent term for violation of the Immorality is underlain by the would not sell their “Bibles”? seventh Commandment! It simply As for “immorality,” or “sexual Greek porneia. A more accurate word is “fornication.” Moichatai is “fornication,” or “adultery,” and immorality,” a more specific God does not take this lightly!) term is “fornication.” means “commits adultery.”)
KJV Matthew 19:16 — “And behold, one came and said unto him, ‘Good Master, what good thing shall I do, that I may have eternal life?’” (Also see Luke 18:18. Note that “thing” does not appear in either Greek source text, but, rather, has been inserted—unnecessarily—by translators for clarity.)
Matthew 20:16 — “So the last shall be first, and the first last: for many be called but few chosen.” (The “called” are those who have been invited, while the “chosen” are those who have been genuinely saved. —Jamieson-Fausset-Brown Bible Commentary, Vol. 3, p. 100.)
Matthew 21:44 — “And whoso ever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” (The “spiritual builders” of Jesus’ time, the Pharisees, Saducees and scribes, personally were being “broken” by “falling” on [reject ing] the keystone of the kingdom of God, Christ. Similarly, in their final rejection of Christ, these Jew ish leaders would be “ground to powder.” “The Kingdom of God is here a temple . . . .” —JamiesonFausset-Brown Bible Comment ary, Vol 3, p. 104)
ESV ESV reads: “And behold, a man came up to him, saying, ‘Teach er, what good deed must I do to have eternal life?’” (It is interesting that the minority Greek source text underlying this version leaves out “Good” [agathē]. This omission confuses the meaning of the immediately subsequent verse.)
The latter portion of this verse simply is omitted from the ESV text, based on the inferior Greek source, and, in the English, without a footnote!
NASB
NIV
NASB reads: “And someone came to Him and said, ‘Teacher, what good thing shall I do that I may obtain eternal life?’”
NIV reads: “Now a man came up to Jesus and asked, ‘Teacher what good thing must I do to get eternal life?’”
PROBLEM
The Majority text reads Di daskale agathe, “Good teach er.” “Good” is necessary here because it speaks to God being good: If Christ is not God, then He is not good. Other support (As always, no footnote exists for (As always, no footnote exists for for the Majority reading: 17 significant uncials; the Peshitta the Majority reading. Because the Majority reading. Because and Harclean; the Armenian; modernists hold that the “best” modernists hold that the “best” the Vulgate; more. Essentially, manuscripts are the “earliest” or manuscripts are the “earliest” or “early,” these translators withhold “early,” these translators withhold only the corrupt Aleph, B, D, and L oppose, plus most of mention of the vast majority of mention of the vast majority of Family 13, and a few Old Lat Greek mss outnumbering them.) Greek mss outnumbering them.) in.
Reads: “So the last shall be first, Reads: “So the last will be first, and the first last.” and the first will be last.”
(Also in the RSV, which the ESV practically is intended to replace and/or provide a “smoother-read ing” alternative for, the latter por tion is omitted—again, without footnote.)
The Majority text includes the last portion of the verse, as do 21 significant uncials, the Old Latin, the Vulgate, the Peshitta (This first portion of verse 16 im (Some theologians interpret the and Harclean, and more. The plicitly calls for a further conclu “last” as being the Gentiles and the last portion of this verse has sion. It simply seems incomplete. “first” as being the Jews, the latter been removed from nearly “This and that are true, so some first hearing the gospel. But Jesus every modern “Bible” version —most likely because it indic thing else must follow.” This verse speaks more about the lowliest is not simply a retelling of the being raised up and the mightiest ates that many hear the gospel, earlier parable in Matt. 19:30. being lowered than He does about but few respond favorably. Doesn’t sell. Also, perhaps What would be the sense in that?) the Jews’ preeminence over the modern scholars do not under Gentiles.) stand this portion.
Reads: “And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.” 3 Footnote reads: “3 Some manuscripts omit verse 44.”
Reads: “And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust.” The foot note reads: “Some manuscripts do not have verse 44.”
(Again, why confuse the reader with a partial truth: “Some ma nuscripts . . . ”? “The majority of Greek manuscripts” is the plain and simple truth. This is another attempt to foist a proven corrupt text upon a wanton public which is easily wooed by “modern scholar ship.”)
(Verse 44 is omitted from the in terlinear Greek in The Zondervan Greek and English Interlinear New Testament [NASB/NIV].)
NIV omits the verse from the text, then inserts the footnote: “Some manuscripts do not have verse 44.”
The Majority text includes the verse (90-95% of extant Greek) but, more interestingly, modern scholars’ two favorite MSS, uncials Aleph and B, also in clude the verse. The only an (Not only are many modern biblic cient uncial that does not in clude this verse is the notori al scholars enamored with their ously corrupt Codex D (Beza). false, allegedly “earlier manu That’s right, the academics scripts,” but they, like other hypo have defied Aleph and B. crites, do not wish to be openly re Why? (The verse even has been minded of their misdeeds.) removed in the Greek, from a new interlinear.) The “harsh” tone? Doesn’t sell. Also notice the footnotes at left: “other mss”; “some manuscripts.” Also supporting the Byz. are 24 significant uncials, Families 1 & 13, the Peshitta & Harclean; and others.
KJV
ESV
NASB
NIV
Matthew 23:8 — “But be ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.”
ESV reads: “But you are not to be called rabbi, for you have one teacher, and you are all broth ers.” 3 Footnote reads: “3 Or broth ers and sisters.”
NASB reads: “But do not be called Rabbi; for One is your Teacher, and you are all broth ers.”
(The Greek kathegetes [kath-ay´gate-ace] means “teacher,” or “master.”)
(The footnote contradicts the NAUBS Greek, which, as seen above, reads “brothers” (Gk. adelphoi). None of the Greek source texts reads “brothers and sisters,” so this suggestion means to neuter the reading. The traditional meaning is inclusive of all persons in Christ.)
(“But do not be called Rabbi . . .” (Leading the support for the is incorrect according to even the critical text are Aleph, B, D, E-2 critical Greek text. The minority [6th], L, and W.) Greek clearly reads, Humeis de me klathētē rabbi, literally “You but are not to be called rabbi.”)
Matthew 23:14 — “Woe unto you, scribes and Pharisees, hypo crites! for ye devour widows’ houses, and for a pretense make long prayer: therefore ye shall receive the greater damnation.”
The verse is excluded entirely. Footnote reads: “4 Some manu scripts add here (or after verse 12) verse 14: Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses and for a pretense you make long (Also see Mark 12:40, Luke 20:47.) prayers; therefore you will re ceive the greater condemnation.”
Matthew 24:7 — “For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pesti lences, and earthquakes, in divers places.”
ESV reads: “For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places.”
Puts verse 14 in brackets to indi Omits verse 14, does not mark cate suspicion about authenticity, the footnote in the text and adds then adds footnote: “This v not the verse below Scripture. found in early MSS.” (The above insinuates that “some (Two of the earliest five NT Greek manuscripts” add verse 14.) uncial [all caps] manuscripts, among the “[five] old uncials,” in clude this verse.)
NASB reads: “For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes.”
(As in the other versions fol (The Greek kata [kah-tah´] means lowing, “pestilences” is omitted. —among other things—“against” But isn’t the world being ravaged or “in diverse” [manifold] places.” by pestilences even now?)
(Translators have altered word order—“in various places” appearing last in the Greek—and have omitted “pestilences.”)
Matthew 24:36 — “But of that day and hour knoweth no man, no, not the angels, but my Father only.”
Adds “or the Son himself,” but provides no footnote evidence for its appearance as an alternate variant to the Majority reading.
(Remember that Jesus is co-equal to God the Father—hence, Mat thew’s not alluding to “the Son.”)
ESV: “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.” 2 Foot note reads: “2 Some manuscripts omit nor the son.”
NIV reads: “But you are not to be called ‘Rabbi,’ for you have only one Master and you are all brothers.”
PROBLEM The words “the Christ” (o Cristos) appear in the Majority Greek—at least 90 percent. As for “Christ,” it also is better-supported than “Messiah,” or without either: 15 significant uncials; part of the Harclean; the Curetonian, and others. (The minority text does have relatively solid support in six significant Greek, most of the Old Latin, the Vulgate, the Peshitta, the Ethiopic, the Coptic, others. The vast majority of manu scripts include verse 14. Three of the oldest five extant manu scripts do not include this verse. But the vast majority of the Byzantine text is supported by 19 significant uncials, Family 13 (Caesarean), the Syriac Peshitta (2nd) and Harclean (7th), the Ethiopic, several Old Latin MSS, and more. The NU apparatus is upheld only by six Greek, most of Family 1, and some of other versions.
NIV reads: “Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in vari ous places.”
The Majority text (90-95 per cent of existing mss) reads loimoi (plague, disease, pesti lence). Also, 22 significant un cials, Families 1 & 13, the Syri ac Peshitta and Harclean, and th (The NIV is notorious for removing the Armenian (5 ) and Ethiopic, support the KJV reading. Only connectors, such as “and,” “but,” “or,” and for creating more, shorter the wicked trio of Aleph, B, D, plus E (6th), plus the Sinaitic and sentences.) Sahidic, dissent.
Adds “nor the Son,” then adds the footnote: “Some manuscripts do not have nor the Son.” (Greek support for “nor the Son” are six main Greek—including two Alephs, B, and D—the Ar menian and Ethiopic, others.)
The vast majority of extant NT koine Greek manuscripts do not include “or the Son himself,” “nor the Son,” nor any other variant. Three of the oldest five existing manuscripts—plus sev eral Old Latin manuscripts—do have “nor the Son.” This is “lower Christology.”
KJV
NASB
NIV
PROBLEM
NASB reads: “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne.”
NIV reads: “When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory.”
(The ESV, based on the 1971 RSV, (The modern Greek apparatus, the reads identically to the NASB, be Majority text and the Textus Re ing founded upon identical Greek ceptus each read thronou dozes, minority texts.) “glorious throne.” “Throne of his glory” must have sounded more dignified to the KJV committee. Also, “shall” before “come” probably is an addition by the committee to enhance majesty.)
(This is the absolutely correct reading here, except for the ab sence of “holy,” according to the Byzantine [Majority] text and the Textus Receptus.)
(“Heavenly glory” does not appear in the minority manuscripts repres ented in the modern critical appar atus. Once again, the NIV deviates from its own Greek source text— presumably for “stylistic pur poses.”)
The Byzantine text reads agioi (holy) before “angels.” Eighteen significant uncials support the KJV reading, plus the Peshitta (2nd) and Harclean (7th), Family 13, and others. Opposing are seven Greek—including Aleph, B, and D—and most of the Old Latin, plus the Vulgate, and numerous others of the minority script body. The Ma jority text also reads “glorious throne.”
Matthew 26:28 — “For this is my blood of the new testament, which is shed for many for the remission of sins.”
Omits “new.”
Matthew 25:31 — “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory.”
(Also see Mark 14:24.)
ESV ESV reads: “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne.”
Reads: “. . . for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.” 3 Footnote reads: “Some manuscripts insert new.” (“Some manuscripts”? Nearly all mss. Again, “insert” implies a a late scribal interpolation—an addition.)
Matthew 27:34 — “They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.” (“Gall” is bile secreted from the liver, and, as such, a bitter sub stance which biblically is used to denote bitterness of spirit [Acts 8:23, Lamentations 3:19].)
Reads “. . . they offered him wine to drink, mixed with gall, but when he tasted it, he would not drink it.”
Omits “new,” then adds footnote, The Majority text (90+% of “Some manuscripts the new.” Greek) includes “new.” Jesus (Jesus’ blood was not for the old is referring to the “new cov covenant. It had to be for the (“Some manuscripts”? No. The enant,” which, as specifically “new” covenant—an eternal prom overwhelming majority—more mentioned in Hebrews 8:6ise replacing a temporary one!) than 99 percent of total extant 13, explicitly replaces the old manuscripts. The translators do not covenant as being a better want to “confuse the readers with one! Only six extant Greek the facts”!) uncials, P37, and few others, omit “new”! And again, “some manuscripts” is wrong!
Reads “wine” rather than “vineg Reads “wine” rather than “vineg “Oinon,” fermented drink, is ar.” ar.” incorrect . “Oxos,” rather, is sour wine—vinegar. “Vineg (See note at left.) (See note after ESV reading, at ar” fulfills prophecy in Psalm left.) 69:21: “They also gave me (The problem with the Greek word gall in my food; and in my (Supporting the critical text are the thirst they gave me vinegar to used here in the “NU” text, oinon, Armenian, Ethiopic, Sahidic and drink.” Support for oxos is is that, though it is a fermented Bohairic, a few of the Old Latin, overwhelming: vast majority drink [wine], it is not sour wine. and more.) The Greek oxos is correct: sour of Greek; 18 significant un wine; vinegar.) cials; the Peshitta and Harclean; others. Against are seven Greek, some of Famil ies 1 & 13; a few of the Vul gate; others.
KJV
ESV
NASB
Mark 1:1 — “The beginning of Reads: “The beginning of the Reads: “The beginning of the the gospel of Jesus Christ, the gospel of Jesus Christ, the Son of gospel of Jesus Christ, the Son of Son of God; . . .” God.” 1 Footnote reads: “1 Some God.” manuscripts omit the Son of God.”
ESV reads: “As it is written in Isaiah the prophet, 2 ‘Behold, I send my messenger before your face, who will prepare your way, . . . ’” Footnote reads: “2 Some manuscripts in the prophets.”
NASB reads: “As it is written in Isaiah the prophet: ‘Behold, I send My messenger ahead of You, Who will prepare Your way.’”
(No footnote appears to mention any other reading. This is decep (The NA Greek reading “Isaiah the tion, and the translators probably prophet” is incorrect according to did not include the Byzantine the manuscript evidence. Correct reading because of their favorite is en tois prophatais, “in the pro- evidence: Aleph, B, and D. To moderns, Aleph and B are phets.”) tantamount to absolute truth!)
Mark 1:14 — “Now after that John was put into prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, . . .”
ESV: “Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God . . . ”
Reads: “The beginning of the gospel about Jesus Christ, the Son of God.” Footnote reads: “Some manuscripts do not have the Son of God.” (Again, extreme deception by modern translators perpetrated be cause of their argument that a paltry minority of older manu scripts outweighs the vast majority of extant witnesses. Their opinion, they think, simply trumps another valid circumstance and evidence.)
(Why do modern textual critics cast doubt on the overwhelming majority of manuscripts by adding this confusing tidbit? Shameless.)
Mark 1:2 — “As it is written in the prophets, ‘Behold, I send my messenger before thy face, which shall prepare thy way be fore thee.’”
NIV
PROBLEM At least 4,400 of the extant 5,300-plus (79%) NT Greek manuscripts contain “Son of God”! Also containing these words are the first corrected version of Aleph (“Aleph-1”) and 20 other significant un cials, including Codex Vatic anus (B). (The modern schol ars’ second cornerstone docu ment, Aleph (Sinaiticus), is their only documented recourse —along with a few other Greek manuscripts, and Codex Theta (8th or 9th).
This prophecy appears in Mala chi 3:1. However, in the mod ern critical edition and the minority manuscripts on which it is based, the reading is “the prophet Isaiah.” This difference is accounted for by scribal error or modern uncertainty. The (Despite the appearance of idou [“behold,” “lo,” “see,” “surprise”] Majority is joined by 17 signi ficant Greek uncials, Family in the Greek, the translators re move the English equivalent from 13, the Harclean, and others. the beginning of the quote. Why?) The critical text is supported by six main uncials (including A, B, and D), some of Family 1, the Vulgate and Peshitta, the Coptic and Gothic.
NIV reads: “It is written in Isai ah the prophet: ‘I will send my messenger ahead of you, who will prepare your way’”b— Foot note reads: “1:2 Mal. 3:1.”
NASB: “Now after John had NIV: “After John was put in pris been taken into custody, Jesus on, Jesus went into Galilee, pro came into Galilee, preaching the claiming the good news of God.” gospel of God.” (“Good news” and “gospel” have (Obviously, “kingdom of God” is (“. . . Taken into custody” is the same meaning, according to the Greek evaggelio [ee-vang-gelsomething of a stretch from the (What is missing in these modern omitted here. Furthermore, the Greek paradothevai (para-doth-a- ee´-ō]. Nevertheless, the gospel of translations is the clarifier “king word here translated “arrested” comes from the Greek paradidomi nahee). The translators have unne Jesus Christ is a sacred thing, so to dom of God,” which is specifically [here paradothamai], meaning “to the type of “good news” or “gos commit,” “to deliver up,” “to put cessarily substituted some words replace it with the pedantic “good news” certainly seems irre for what evidently, in their opin pel” being preached!) in prison,” “to give over or give sponsible and disrespectful. Where ion, are required for clarity. This is up.” Hence, the Greek has not been transmitted absolutely liter an immense disservice to a more- is the sense of godly reverence in these translators?) capable readership.) ally here.)
“. . . Gospel of the kingdom of God” is the reading in the pro found majority of mss: a vast majority of the Byzantines; 20 significant uncials (including A, D, and E); a few of the Old Latin (50-55 existing, total); the Vulgate; the Syriac Peshitta (2nd cent.); the Gothic (4th); the Ethiopic (4th or 6th); and others. Opposing are Sinaiticus (Aleph) and D among the un cials, L and Theta, plus Famil ies 1 & 13, the Harclean, the Armenian, the Sahidic, the Sinaitic (4th), and some others.
KJV Mark 3:15 — “And to have power to heal sicknesses, and to cast out devils: . . .” (In this particular case, the KJV translators chose the best Greek word, daimonion (demon), but op ted for the less-appropriate English word, “devils,” rather than “de mon.” The Greek daimon also could have been used.)
ESV ESV reads: “. . . and to have authority to cast out demons.” (Excluding “to heal sicknesses”— without footnote, especially—is extremely irresponsible in the least and, more likely, a modernistic ef fort to revoke Jesus’ and his dis ciples’ power over bodily afflic tions—for whatever reason. Most moderns manipulate the source texts, centrally using the “NU,” but also using Byz. readings when essential and/or convenient.)
Mark 3:29 — “But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal dam nation: . . .”
Reads: “. . . But whoever blas phemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.”
Mark 6:11b — “Verily I say unto you, It shall be more toler able for Sodom and Gomorrha in the day of judgment, than for that city.”
ESV: This last portion of verse 11 is completely omitted from the NU text, without any foot note.
(Also see Matthew 10:15.)
(The minority Greek source reads aionion amartematos, “eternal sin,” rather than aionion kriseos, “eternal damnation,” or “eternal judgment.”)
(This is done despite the paltry MS evidence against the Majority reading, etc.: moderns’ sacred “old uncials,” Aleph, B, C, and D, plus four other uncials and several oth er lesser witnesses.)
NASB NASB reads: “. . . and to have authority to cast out demons.”
NIV
PROBLEM
NIV reads: “. . . and to have au thority to drive out demons.”
Some scribe(s) made a seri ous error of omission here, leaving out a key phrase in (No footnote appears to acknow (See the NASB footnote at imme this verse. It does not appear in the minority Greek—here ledge the Majority reading! The diate left.) less than 1 percent of extant NASB translators are being NT mss. But the Majority text selective about their footnoting. includes “to heal diseases,” as Have they attempted to denigrate do the overwhelming number the divinity of Christ by failing to of other manuscripts: 21 sig footnote, here—“power to heal nificant uncials and five oth sicknesses”? Are only our physi ers; most Old Latin; the Latin cians, with modern technology, able to heal sicknesses? Have Vulgate (common); the Pe God’s chosen vessels no power to shitta and Harclean; the Goth do so?) ic; the Armenian; and others. Again the modern versions mit igate the severity of the sense, using “eternal sin” rather than the frightening truth: “eternal damnation”—different Greek (No footnote for the Majority (Again, no footnote for the Major words. The Majority text is reading. Solid manuscript evid supported by: 12 significant ence supporting the NA apparatus ity reading.) uncials; seven other Greek mss; are Aleph, B, C, L, W, Delta and the Syriac Peshitta and HarcTheta, plus four Family 13 curlean; the Old Latin; Family 1; sives. Others are several scattered others. Modern scholars’ mss, the Vulgate, the Syriac Sinsecond-favorite MS., Aleph, aitic [4th], the Gothic, the Armeneven opposes their adopted ian, and some of the Bohairic reading. But damnation doesn’t [southern Egyptian].) sell their “Bibles.”
Reads: “. . . but whoever blas phemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.”
Reads: “. . . but whoever blas phemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin.”
NASB: Verse 11b, at far left, is omitted without footnote.
NIV: Verse 11b is omitted without footnote.
Among extant Greek NT ma nuscripts, only eight significant uncials of the 5,300-plus omit (Omission without at least the typ (Supporting the NA text are only this portion, plus several Old Latin, the Vulgate and Sahidic, ical designation “other mss” is Aleph, B, C, D, L, W, Delta, negligence! This exclusion evid Theta, a “pauci” [“pc”—a few] of and more. Again, this omission reduces the severity of the ently is based on “harmonization,” other Greek mss, several of the sense—judgment against those or “parallel influence,” the theor Vulgate, the Syriac Sinaitic, the ignoring the gospel. (The Pe etical scribal practice of copying Sahidic [also “Thebaic”], the Boshitta and Harclean “versions,” Scripture from one Gospel—in hairic [also called “Memphitic— 17 significant uncials, this case from Matthew, in 10:15 part of the witnesses (“pt”)], and Caesarean Families 1 and 13, —to another to ensure consistency. several others.) plus others, also support the Moderns uphold this theory.) KJV.)
KJV Mark 9:29 — “And he said unto them, ‘This kind can come forth by nothing, but by prayer and fasting.’” (Also see Matthew 17:21.)
Mark 9:42 — “And whosoever shall offend one of these little ones that believe in me, it is bet ter for him that a millstone were hanged about his neck, and he were cast into the sea.”
ESV
Omits “and fasting.”
Omits “and fasting,” and foot note reads, “Some manuscripts prayer and fasting.”
Reads: “Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung around his neck and he were thrown into the sea.”
Reads: “Whoever causes one of these little ones who believe to stumble, it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea.”
Reads: “And if anyone causes one of these little ones who be lieve in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck.”
(The Greek omission of eis èmē, “in me,” is founded upon only uncials Aleph, C and D, the cursive Delta [9th], and just four Latin manuscripts.)
(The NIV translators have done the right thing by not footnoting with a reference to “some mss,” “early mss,” or “the earliest mss” excluding “in me.” Rare wisdom for the translation committee.)
PROBLEM
On the basis of only three ex isting manuscripts, “. . . and fasting” is removed from this (The vast majority of the Byz verse by nearly every modern antine [Majority] text includes “Bible” version. Is fasting now “and fasting,” as do 17 significant (Only most modern “scholars’” unfashionable? Is it no longer uncials, Families 1 and 13, most of ancient duo of Aleph and B op deemed important? The an the Old Latin, the Vulgate, the pose, along with one other uncial swers seem obvious. (The sig (The NA-UBS [“NU”] Greek Syriac Peshitta and Harclean, and and a few cursives. Contemporary nificance of fasting is self-sac textual apparatus simply fails to textual critics’ lynch pin is the rifice to focus on and enhance include these two critical words at others.) Aleph/B combo. The modern crit spiritual growth by whole the end of the verse.) ical apparatus’ foundation is upon heartedly interacting with and submitting to our Savior.) these two.)
(The minority Greek includes “great” [onikos] before millstone. The Greek skandalise means “to stumble, “to offend,” “to entice to (Also see Matthew 18:6 and Luke sin.”) 17:2.)
The Majority text reads “to stumble” (or “to entice to sin,” “to offend,” “to entrap”—skan dalise).The NASB omits “in me” after “believe”; this is in correct, again, according to the vast majority. Once more, the translators have defied their own Greek source text, which includes “the ones who believe in me . . .” A recent interlinear by Zondervan inserts the words “to sin” underneath the NA Greek that excludes them!
Translators distort the truth in the NASB footnote: These words are not found in two MSS of the fourth century (Aleph, B), but they are found in two Greek MSS of the fifth (A, D). Also, the words appear in the Peshitta and Old Latin, (The translators write “the early the Majority text, and in 14 sig (Essentially, modern critics have MSS” in reference to only the (The NIV committee chose to be nificant uncials. The translators foregone the true Greek reading— “five old uncials”—again appeal even more irresponsible than that seem to disapprove of the “re in the face of enormous evidence ing to moderns’ liberalistic futility. of the NASB by deleting the verse petition” of this phrase, as well A paltry minority of manuscripts is entirely—more deceptive and sin as of the foreboding tone. against it—because of their two most-beloved MSS, Aleph and B. leveraged against the overwhelm ister activity by the NIV translat Some early scribes also took Another of their revered sources, ing Byzantine text copied in the ors. Removal here, in effect, min- liberties in their copying by Antiochian region.) C, opposes, as do four other un “removing repetition.” Satan is imizes the penalty of eternal cials, Families 1 and 13, and a few a master of partial truths— damnation.) others.) what has been manifested here!
Based on the modern Greek critical apparatus, the “NU” text, the ESV completely deletes verses 44 and 46. The footnote reads: “5 Some manuscripts add (Parenthetical material, above, ad verses 44 and 46 (which are ded by author.) identical with verse 48).” (Also see Matthew 17:21.)
NIV
Reads: “And he said to them, ‘This kind cannot be driven out by anything but prayer.’”5 Foot note reads: “5 Some manuscripts add and fasting.”
(The KJV translators took liberty with word order [“. . . shall offend”] here.)
Mark 9:44 — “Where their worm dieth not, and the fire is not quenched.” (Also repeated in verses 46 and 48.)
NASB
NASB reads: “[where their worm does not die, and the fire is not quenched.] Footnote reads “Vv 44 and 46, which are identical to v 48, are not found in the early MSS.” (Emphasis mine.)
NIV omits the verse, then adds the footnote: “44where their worm does not die, and the fire is not quenched. 45Some manuscripts hell, where their worm does not die, and the fire is not quenched.”
KJV
ESV
Mark 10:21 — “. . . One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up thy cross, and follow me.”
ESV: “. . . You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.’”
Mark 10:24 — “And the dis ciples were astonished at his words. But Jesus answereth again, and saith unto them, Chil dren, how hard is it for them that trust in riches to enter into the kingdom of God!”
ESV reads: “‘Children, how difficult it is 2 to enter the kingdom of God!’” Footnote reads: “2 Some manuscripts add for those who trust in riches.”
NASB
NIV
PROBLEM
The independent clause “take up The independent clause “take up Despite the vast majority of manuscripts (90-95 percent) thy cross . . .” is omitted. thy cross . . .” is omitted. supporting the inclusion of “taking up thy cross” after “and (See ESV footnote, at left.) (The minority text’s opposition: eight uncials—including Aleph, B, follow me,” modern versions have omitted the former. Omis C and D—the Vulgate (5th cent.), sion reduces the burden of dis (The minority Greek omits the key the Bohairic, a few MSS of the cipleship. How convenient for phrase apas ton stauron, “taking Sahidic, and several other manu the modernistic critical translat (Note that the KJV does transpose up the cross.” The cross is the scripts.) ors and their readers. Support the final two clauses, “follow me,” daily burden of obedience to God’s ing the Byz. text are 19 signi and “taking up thy cross,” also word—a command most unwel ficant uncials, Family 13 (13 changing the tense.) come to today’s “lukewarm” be mss), the Harclean, the Gothic, the Sinaitic, and more. (See Matthew 16:24, Luke 9:23.) lievers!)
(Also see Matthew 19:24, Mark 10:25, and Luke 18:25.)
Mark 11:26 — “But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.” (Also see in Matthew 6:15, and similar in Proverbs 21:13.)
NASB reads: “Children, how NIV reads: “Children, how hard The Majority text (not some manuscripts) reads, “for the hard it is to enter the kingdom of it is to enter the kingdom of ones having put confidence in God!” God.” riches (chré-ma) to enter into the kingdom of God. . . .” (The basis for the omission of the (Jesus mentions money and riches Again the translators fail to fol clause “. . . for them that trust in at least 31 times in the New Testa low their own Greek source riches” are only Aleph, B, Delta ment—one of His most-emphas text. Three of the oldest five (The translators omitted “answer th th th [9 ], Psi [8 or 9 ], the Sahidic ized topics. Yet, in a critical verse, extant MSS include “for them ing” before “said.” In the ESV re rd th Coptic [3 or 4 ], and a few of the here, a modernistic textual appar who trust in riches,” as well as verse interlinear, the Greek apo rd th Bohairic Coptic [3 or 4 ].) atus based on a minority of corrupt 21 significant uncials, the Pe theosis appears, but is not trans manuscripts is used to defy one of shitta and Harclean,nd and much lated in English.) the most-profound points in Scrip of the Old Latin (2 ), plus more. Including the omitted ture—that a preoccupation with wealth often precludes salvation.) portion would indeed offend today’s wealthy. The true read ing wouldn’t sell. This verse is omitted by the ESV. The footnote reads: “4 Some manuscripts add verse 26: But if you do not forgive, neither will your Father who is in heaven forgive your trespasses.”
Verse 26 is bracketed to indicate suspicion about validity. Foot note reads: “Early mss do not contain this v.”
(The minority text is supported only by seven uncials—including (The NA-UBS exclude this verse Aleph and B—and portions of the despite its importance: The Father Armenian and Ethiopic, plus a few other manuscripts.) will not forgive one’s sins until he/she first forgives those of others against him/her.)
This verse is omitted from the NIV. The footnote reads: “Some manuscripts add verse 26, But if you do not forgive, neither will your father who is in heaven for give your sins.”
Only 14 manuscripts and/or versions extant do not include this verse. The two earliest ma nuscripts (ca. 325-360 A.D.), excluding “fragments,” do not include this verse. However, three of the earliest five manu scripts include the verse. Again, “some manuscripts” is major distortion of the truth! Also supporting the Byz. text are 20 major uncials (incl. A), Families 1 &13, the Peshitta and Harclean, the Gothic, plus some Old Latin MSS, and still more.
KJV
ESV
NASB
NIV
Mark 13:33 — “Take ye heed, ESV reads: “Be on guard, keep watch and pray: for ye know not awake. 1 For you do not know when the time will come.” Foot when the time is.” note reads: “1 Some manuscripts (The KJV actually is a bit idiomat add and pray.” ic here. The literal translation from the Majority text is: “Be watchful, (The ESV translators have changed the tense in English. The Byz., stay awake, and pray; for you do Textus Receptus and critical texts not know when the time is.”) each read kairos estin, “time is.” Obviously, this is a change for al leged “easier reading,” but it is in correct. The time when something “is” is the time it will occur!)
NASB reads: “Take heed, keep on the alert; for you do not know when the appointed time will come.”
NIV reads: “Be on guard! Be alert! You do not know when that time will come.” Footnote reads “Some manuscripts alert and pray.”
(The translators, evidently out of their own personal preference, simply took the liberty of adding “appointed” here. It does not ap pear in the Majority or NU Greek. Why do these “scholars” think they have the authority to tamper with the Word of God?)
(The Greek blēpete [blay´-peh-tay] means “behold,” “beware,” “see,” “take heed,” “perceive,” or “look on” [or “to”], not “be on guard.” Agrupnite means “to keep awake,” or “to watch.” The NU does not contain proseuchesthe, “to pray.”)
Mark 15:28 — “And the Scrip ture was fulfilled, which saith, And he was numbered with the transgressors.”
NASB contains the verse, with question: “[And the Scripture was fulfilled which says, ‘And he was numbered with trans gressors.’] Footnote reads “Early mss do not contain this v.”
NIV omits the verse, then adds the footnote: “27Some manu scripts left, 28and the scripture was fulfilled which says, ‘He was counted with the lawless ones.” (Isaiah 53:12)
The ESV omits this verse, just placing a footnote, despite the fact that the verse fulfills the prophecy of Isaiah 53:12. Footnote reads: “5 Some manu(Modern critics argue that this scripts insert verse 28: And the verse is an interpolation, an inser Scripture was fulfilled that says, tion by a misled scribe. But the ‘He was numbered with the verse fulfills prophecy!) transgressors.’”
Mark 16:9-20 — This passage details the appearance of Jesus after His resurrection: first to Mary Magdalene, then to Cleo pas and another disciple, fol lowed by to the disciples on three occasions.
(Yes, the few “earliest” extant— existing and usable—manuscripts, from the second and fourth centur ies [papyry and uncials], do not contain this verse. But the Byz antine majority dates back to at least the fourth century!)
The NASB includes the passage The NIV also includes the pas but adds the footnote: “Later mss sage, but questions its authenti add vv 9-20.” city by placing the following content in brackets, between (“Add” refers to moderns’ belief verses 8 and 9: “The earliest that some scribe[s] inserted the manuscripts and some other an words into manuscripts dating cient witnesses do not have Mark “[SOME OF THE EARLIEST back no further than about the el 16:9-20.” MANUSCRIPTS DO NOT INCLUDE 16:9eventh century.) (Without this “longer ending,” the 20.] 1” (“Some” are two.) Gospel of Mark would end with, “. . . (they) fled from the sep (The footnote, whose marker ulchre; for they trembled and were appears after verse 20, partially amazed; neither said they any reads:“1 Some manuscripts end the thing to any man; for they were book with 16:8; others include afraid”!) verses 9-20 immediately after verse 8. . .”) The ESV includes the entire pas sage, but inside double brackets, to seriously question its validity as “highly doubtful.” A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament. The note header reads:
PROBLEM The Majority text under girds the KJV, as do 25 significant uncials, Families 1 & 13, the Vulgate, several Old Latin, and, once again, the Peshitta and Harclean. Thus, “some” is out right deception! “Most” would be correct. The sordid NU (NA/UBS) critical apparatus sides with the modern translat ors. Do these committees and their corporate owners not want people to pray? (Minority defense? Only in codices B and D, plus several other MSS) Two significant Greek MSS, some Old Latin, several other Greek, some Coptic, the Sinait ic, the Sahidic, and several oth er MSS, do not contain this verse. But the Majority text (90-95%), 19 significant un cials, Families 1 & 13, the Pe shitta and Harclean, the Gothic, and two other versions, do in clude this verse. Moderns ac knowledge the reference to prophecy, yet argue against its fulfillment. What is to be made of this? The fact is, yes, the two oldest manuscripts (excluding frag ments) do not include this pas sage. But out of the extant 5,300-plus NT Greek wit nesses, only Aleph and B, one cursive, the Sinaitic, and sever al other MSS, do not have this passage. What is more, three of the earliest five manuscripts do include the passage! “Earliest manuscripts” refers to what conservative biblical scholars (for 500 years) have labeled, in fact, as two of the three mostcorrupt extant “old uncials”— Aleph and B. Aleph and B are the only uncials omitting these verses.
KJV Luke 1:28 — “And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.”
ESV ESV reads: “. . . Greetings, O favored one, the Lord is with you!” 3 Footnote reads: “3 Some manuscripts add Blessed are you among women.” (The Greek chaire means “be well,” “God speed,” “greeting,” “hail,” or “rejoice.” It is obvious, here, that “hail,” or “rejoice” clearly is more suitable. “Greet ings” to the woman who bore God’s Son hardly is worthy. Also, “blessed” is based on a different Greek word: eulogetos.)
Luke 2:14 — “Glory to God in the highest, and on earth peace, good will toward men.”
Reads: “Glory to God in the highest heaven, and on earth peace among those whom he fa vors!”a Footnote reads: “a Other ancient authorities read peace, goodwill among people.” (The overwhelming evidence against the NU text not only in cludes 90-95 percent of the extant Greek, but also 12 significant un cials, Families 1 and 13, the Pe shitta, and more.)
Luke 2:43 — “And when they had fulfilled the days, as they re turned, the child Jesus tarried be hind in Jerusalem; and Joseph and his mother knew not of it.” (Also in verse 33.)
NASB
NIV
NASB reads: “. . . Greetings favored one! The Lord is with you.”
NIV reads: “. . .Greetings you who are highly favored! The Lord is with you.”
Reads: “. . . Glory to God in the highest, And on earth peace among men with whom He is pleased.” Footnote reads “Lit of good pleasure; or of good will.”
Reads: “. . . Glory to God in the highest, and on earth peace to men on whom his favor rests.”
PROBLEM
The Majority text reads: “. . . Rejoice, favored woman, the Lord is with you, blessed are you among women.” Three of the earliest MSS (codices A, C, (No footnote for any other reading (The minority texts’ only recourse D), plus 17 other significant —especially the Majority!) are Aleph, B, L [9th], Psi [8th or uncials, the Peshitta and Harc9th], Family 1 [five mss], several lean, the Gothic and Eth-iopic, other Greek manuscripts, and the plus the Vulgate and several of Sahidic, Bohairic, and Armenian the Old Latin, read as above. Modern translators are proversions.) ducing “ecumenical” “Bibles,” yet evidently are defying (rightfully) historical veneration of Mary and “holy relics” by Catholics, hence ostensibly reasoning for omission—a compromise.
(Supporting the NA-UBS appar atus are only Aleph, A, B, D, W, (No footnote for any other reading the Gothic and Vulgate, several Old Latin, and the Sahidic Coptic —especially the Majority!) [3rd or 4th Egyptian].)
Firstly, the majority of mss have Greek text closely matching the KJV reading. secondly, the “modern” read ing, derived from four of the earliest five MSS, is non sensical, because God wishes good will to ALL PEOPLE! (This is widely attested in Scripture! It is only against those who finally reject Christ that God releases His eternal wrath.)
The “Majority text” (also “Byzantine,” “Traditional,” “Antiochian,” “Constantino politan,” or “Ecclesiastical”) reads “Joseph and his mother , . . .” as it should. Joseph was (The NU text reads goneis, “par NOT Jesus’ real father! God the (“. . . The feast was ended” is not (The NA, UBS and Majority Father is Jesus’ father! correct according to the minority Greek texts all read the same, yet ents,” but the Byz. text, 90-95 percent of extant Greek, holds the (“Parents” is probably a ruse to Greek. The NU text in the ESV re the modern translators evidently fort, plus: 18 significant uncials; escape controversy, as some verse interlinear New Testament have inserted “feast” in verse 43 to the Peshitta [2nd] and Harclean variants read “father.”) Mary reads kai tas hemeras teleiosan clarify the circumstances—not the [7th]; the Gothic and Ethiopian; birthed Jesus. Joseph was an ton, “and when they had com earthly surrogate father. He did pleted the time [of the feast] . . .” meaning. As often is the case in several of the Old Latin; and not provide the “seed” of “Other mss” include only about 5- the NASB, no footnote is provided more.) for any other reading.) Christ; the Holy Spirit did! 10% of Gk.)
ESV: “And when the feast was ended, as they were returning, the boy Jesus stayed behind in Jerusalem. His parents did not know it, . . . ”
The NASB, also relying on co dices Aleph and B (plus only el even others), provides another loose “translation”: “But his par ents were unaware of it.”
The NIV is equally divergent from its own source texts: “After the feast was over, while his par ents were returning home , . . .”
KJV Luke 4:4 — “And Jesus an swered him, saying, It is written, That man shall not live by bread alone, but by every word of God.”
ESV
NASB
NIV
(Also see Matthew 4:3, 4.)
NASB reads: “And Jesus an NIV reads: “Jesus answered, ‘It swered him, ‘It is written, “MAN is written: “Man does not live on SHALL NOT LIVE ON BREAD bread alone.”’” ALONE.”’” (Again, the footnote only attributes (The absence of “but by every the quotation to its scriptural ori (With no support but the mod word of God” possibly might be ernistically critically acclaimed an error of haplography—a scribal gin in Deuteronomy 8:3. But the MSS Aleph [Sinaitic] and Vatican error of omission because of dis OT scriptural reference is trun cated! Deuteronomy 8:3 reads, traction from copying, or simple [B], plus L and W, some Greek th “. . . man does not live by bread cursives, the Syriac Sinaitic [4 ], fatigue. Otherwise, it is either a only, but by every word that pro direct copying from a corrupt the Sahidic, the Sinaitic and some ceeds out of the mouth of the LORD scribal exemplar [source mss], or a of the Bohairic, the remainder, does man live.”) scribal interpolation [insertion] nevertheless, is omitted.) based on belief.)
Luke 9:35 — “And there came a voice out of the cloud, saying, This is my beloved Son: hear him.”
Reads: “. . . This is my Son, my Chosen One; 3 listen to him!’” Footnote reads: “3 Some manuscripts my Beloved.”
(Also see Matthew 3:17.)
ESV reads: “And Jesus answered him, ‘It is written, “Man shall not live by bread alone.”’”
Two of the oldest five extant Greek NT MSS omit “but by every word of God.” However, another two of the earliest five include the phrase. The Major ity text includes the phrase. Without these words the mean ing is incomplete: What else does he live by? Man certainly must live by the Word of God, lest he be hopelessly lost. Also supporting the Majority are 17 other significant uncials, plus the Peshitta and Harclean, the Gothic and Armenian, and some Old Latin.
Only five significant Greek un cials, P45 and P47, plus Family 1 (Gk./five mss), the Vulgate, Syriac Sinaitic and Curetonian, (No footnote for any other reading. the Sahidic and Bohairic, and As always, the modernistic transla (No footnote for any other reading. the Armenian, replace “be As always, the modernistic trans loved” with some variation of (It may be that many modern crit tion committees do not wish to confuse the readers with the facts lation committees do not wish to “chosen.” The Majority text, ics view this scribal error as a ref —only to present the Word of God confuse the readers with the facts along with 22 significant un erence to Isaiah 42:1 [“. . . my based on their own skewed theor —but only to present the Word of cials and six other Greek, plus chosen one in whom my soul de Family 13, the Peshitta and ies, beliefs and preferences.) God based on their own skewed lights”], but Matt. 3:17, Mk. 1:11, Harclean, and more, read “be theories, beliefs and preferences.) loved.” Two of the oldest ex Lk. 3:22 and 1 Peter 1:17 refer to tant manuscripts, codices A and Jesus as “beloved Son.”) C, much more reliable than modern scholars’ favorites (Aleph, B), also support the Byz.
ESV: 2 “And they went on to an other village.” Footnote (after verse 55) reads: “ 2 Some manu scripts add and he said, ‘You do not know what manner of spirit you are of; for the Son of Man not to destroy people’s lives but to (Also see Matthew 18:11 and Luke save them.’” 19:10.) (Many among the Byzantine texttype of mss—not an overwhelming majority—include this verse in its entirety, plus: the TR; seven un cials; families 1/13; several Old Latin (2nd); the Peshitta, others.)
Luke 9:56 — “For the Son of man is not come to destroy men’s lives, but to save them.. And they went on to another vil lage.”
PROBLEM
Reads: “. . .This is my Son, My Chosen One; listen to Him.”
Reads: “. . .This is my Son, whom I have chosen; listen to him.”
NASB: Questions the authenti city of the last portion of verse 55 and all of verse 56 by sur rounding with brackets. No foot note exists even to explain the full significance of the bracket ing.
NIV: “. . . dand they went to an other village.” The footnote reads: d 55, 56 Some manuscripts them And he said, ‘You do not know what kind of spirit you are of, for the Son of Man did not come to destroy men’s lives, but to save them.’ 56And”
(Single bracketing by modern “scholars” denotes suspicion about verse/passage validity. Double bracketing means the material in (Also note the context of this side is considered “highly doubt verse, which clearly justifies its appearance.) ful” in validity.)
Again, “some manuscripts” is a profound understatement. Verse 56 exists in the Majority text. The minority text does, how ever, have the support of 16 significant uncials, plus two pa pyri (P45 and P75—both 3rd cent.), many of the Greek, the Ethiopic, the Sinaitic (4th), the Sahidic, and a few of the Old Latin and Bohairic. (Among the NU text’s uncial support are all five of the “old uncials”: Aleph; A; B; C; and D.)
KJV Luke 11:2a — “And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.” (Also see Matthew 6:9.)
Luke 11:2b — “Thy kingdom come. Thy will be done, as in heaven, so in earth.”
ESV Reads: “And he said to them, ‘When you pray, say: “Father, hallowed be your name.”’” (“Other ancient authorities”? No. “The vast majority of authorities, including some ancient ones”!)
ESV: “Your kingdom come.”
NASB Reads: “And he said to them, ‘When you pray, say: “Father, hallowed be your name. Your kingdom come . . .”’” Footnote reads “Later mss add phrases from Matt 6:9-13 to make the two passages closely similar.”
Reads: “He said to them, ‘When you pray, say: “Father, hallowed be your name, your kingdom come . . .”’” Footnote reads “a 2 Some manuscripts Our Father in heaven.”
NASB: “Your kingdom come.” Footnote reads: “11:2 1 Later mss add phrases from Matt 6:9-13 to make the two passages closely similar.”
NIV: “. . . your kingdom come.”b b 2 Some manuscripts come. May your will be done on earth as it is in heaven.”
Luke 18:28 — “And Peter said, ESV reads: “And Peter said, NASB reads: “And Peter said, Lo, and we have left all, and fol ‘See, we have left our homes and ‘We have left all we had to fol followed you.’” lowed thee.” low you!’” (This translation committee’s Greek source text reads, “See [or “look,” or “behold], we have left our homes and followed you.” The essential difference here is the use of idios [“our own,” or “our homes”] in the NU Greek versus panta [“all”] in the Majority. “. . . What we had,” as often in the HCSB, is unnecessarily ordinary. This is “dumbing down” to a con temporary readership!)
PROBLEM
The Majority text reads “Our Father in the heavens . . . Let your kingdom come, let Your will be done as in heaven also upon the earth.” Not some ma nuscripts—the vast majority! Furthermore, 21 significant un cials—including A and C—and (“Some manuscripts” is highly Family 13 (13 cursives), some (This subjective remark in the deceptive, as the clear majority of of the Old Latin, plus the Pe footnote is little more than mod manuscripts, and of nearly every shitta (2nd), Harclean (7th) and ernistic conjecture—nothing more type, include “Our Father who art Ethiopic (4th or 6th), and others, than an unproven theory regarding in heaven . . . .”) support the Byzantine (Major gospel “harmonization”!) ity) text.
(A theory commonly held by modern biblical scholars—“har monization.” Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base.)
(Also see Matthew 19:27.)
NIV
(No footnote for any other reading. Minority evidence stands in only four uncials, a few other Greek MSS, a few of the Sahidic Coptic, and the Bohairic and Armenian.)
(Again, “some manuscripts” is a monumental understatement.)
NIV reads: “Peter said to him, ‘We have left all we had to fol low you!’” (No footnote for any other reading. The overwhelming manuscript evidence supporting the vast ma jority of the Greek are 20 signific ant uncials, the Vulgate, the Syriac Peshitta and Harclean, the Gothic, and the Ethiopic.)
The vast majority of manu scripts support the KJV read ing: Majority text; 23 signific ant uncials; Family 13 (curs ives); several Old Latin (2nd cent.); the Peshitta, and Harc lean; the Ethiopic; Family 13. Only uncials B and L, P75, Family 1, the Armenian, some Greek cursives, the Vulgate and Armenian, others, oppose. Note that “later” uncials (6 th9th) support the KJV by a mar gin of 80.2% to 19.8%!
The ESV does follow its own Greek source text. The NASB and NIV, though close to their underlying Greek sources, still are not entirely accurate (“stylization”). The Majority text reads, “And Peter said, ‘See, we have left all and fol lowed you.’” Supporting the critical text are Aleph-2 (2nd corrected), B, D, and L, plus a few other Greek, a few Old Latin, much of the Coptic, and the Armenian.
KJV
ESV
NASB
NIV
PROBLEM
Luke 21:36 — “Watch ye there fore, and pray always, that ye may be accounted worthy to es cape all these things that shall come to pass, and to stand before the Son of man.”
ESV reads: “But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.”
NASB reads: “But keep on the alert at all times, praying that you may have strength to escape all these things that are about to take place, and to stand before the Son of Man.”
NIV reads: “Be always on the watch, and pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man.”
(“Be accounted worthy . . .” means that the redeemed, the children of God, should live sanctified lives which exude the “fruit of the spir it”—a signal to the world that they already have been justified and re deemed through God’s grace. These should be lives ordered after Christ’s—lives consistent with God’s requirements for those already justified through faith in His Son. —Ephesians 2:8, 9)
The minority Greek sources for the modern versions support their readings but are incor rect. The Majority text reads, “Watch therefore in every time praying that you may be ac counted worthy to escape all the things being about to hap (The Greek agrupneite [ag-roop- (Note that this particular reading (Once again, the source Greek pen, and to stand before the nullifies the pre-tribulational rap here nullifies the pre-tribulational Son of Man.” The ESV, NASB knit-ay] means “be awake,” and and NIV nullify the pre-tribu ture! The implied result is, as this rapture! The NIV reading also “watch,” so “stay awake” is an verse reads in the NASB, that misrepresents the source text with lational rapture, seeming to in acceptable English translation— dicate that ardent prayer and those saved before the Great “. . . that you may be able to though probably not preferred. watchfulness may—it is hoped “Have strength to escape” appears Tribulation still must endure it! Al stand,” possibly indicating that in only about 45 of the extant NT ternatively, the implication is that, some meritorious human behavior —deliver believers from the Antichrist’s deadly persecu through prayer, the redeemed may lead to believers’ redeemed Greek uncials.) tion. But the pre-tribulational through Christ may be able to appearance before Christ. Notice rapture is biblical! See these “hide themselves” from the Anti the difference in the KJV: “and to passages: Luke 17:34-36; 1 christ’s wrath.) stand , . . .” rather than “. . . may Corin. 15:51, 52; 1 Thess. be able to stand.”) 4:15-17; Rev. 3:10. It is scrip tural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven “to meet the Lord in air” (1 Thess. 4:17). Overwhelming evidence sup ports the Byzantine text.
Luke 22:43, 44 — “And there appeared an angel unto him from heaven, strengthening him. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.”
Reads: “And there appeared to him an angel from heaven, strengthening him. And being in an agony he prayed more earn estly; and his sweat became like great drops of blood falling down to the ground.” 4 Footnote reads: “4 Some manuscripts omit verses 43 and 44.”
Verses are included without note. Verses are included and the foot note reads: “Some early manu (Nevertheless, the NASB still uses scripts do not have verses 43 and the Greek osei, meaning “like,” or 44.” “as”—a metaphorical reference rather than literal—concerning (Other minority support are the Christ’s blood falling to the Sinaitic [4th], Sahidic [3rd or 4th], a ground; gon—“ground,” “earth,” few Bohairic [3rd or 4th], and one “dirt,” etc.) Old Latin manuscript.)
(“As it were,” in this context, does not signify that the intensity of Christ’s angst compares his sweat drops to blood, as a simile, based on the subjunctive tense. Rather, the Greek word egeneto (from ginomai) means His sweat literally “became” blood. )
(The translators have been judi cious, defying the RSV and other moderns by leaving these verses, then footnoting. But notice the Greek osei, meaning, “as it were,” “as it had been,” “like,” “as,” or “about,” referring to Christ's blood as metaphorical only.)
Yes, some early manuscripts, including at least four of the oldest (including two ancient papyrus fragments), omit these verses—among a total of nineplus Greek in opposition to the Byzantine. But the vast major ity include the verses, including two of the earliest five Greek MSS. Jesus was God, but He also was such in human form: 100% divine and 100% human. In His humanity, he felt angst and needed strength. This did not render Him less than God. Other support comes from 21 main uncials, the Syriac Pe shitta and Harclean, and the Ar menian and Ethiopic.
KJV Luke 22:64 — “And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?” (Also see Matthew 26:68 and Mark 14:65.)
Luke 23:34a — “Then said Je sus, Father, forgive them; for they know not what they do.”
ESV
NASB
NIV
Reads: “They also blindfolded him and kept asking him, ‘Prophesy! Who is it that struck you?’”
PROBLEM
Reads: “. . . And they blindfolded Reads: “They blindfolded him Him and were asking Him, say and demanded, ‘Prophesy! Who ing, ‘Prophesy, who is the one hit you?’” who hit You?’” (In the interlinear referred to at (The Zondervan Greek and Eng immediate left, underneath the (“Also” does not appear in the NU lish Interlinear New Testament Greek apparatus; neither does any [NASB/NIV], which is based on Greek“proφήτευσον” (proreference [“kept”] to persisting in the NA Greek, does not renounce phēteunson — prof-ay΄-toon-sun), querying Jesus. This is implied in the Majority or TR readings dir meaning “prophesy,” the transthe Greek text.) lators chose the word “tell”—how ectly, by including this footnote: pedestrian and inappropriate. “a autou to prosopon, kai included by TR after eparoton” Within this context the English [“on the face, and” . . . after “were word prophesy is clearly the asking . . .”]. Hence, the translators correct translation.) did not deny the reading out rightly. However, they footnoted it using Greek, making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek.)
The ESV, NASB, and NIV omit any reference to the actual contact point [the face] of the beating. The Majority text reads, “And covering him, they were striking His face and were asking Him, saying . . .” Only eight specified Greek uncials of the 5,300-plus extant support the modern reading, plus many Greek cursives, and the Bohair ic. Seventeen significant un cials, the Peshitta and Harclean, plus the Ferrar group 13 (Caesarean), the Armenian and Ethiopic, and the Vulgate, support the Majority. The NA’s central support are P75 (3nd), some of Aleph, and B. For moderns, the corrupt P75 is the decisive underpinning of Co dex Vaticanus (B).
NASB: “But Jesus was saying, NIV: “Jesus said, ‘Father, forgive ‘Father, forgive them; for they do them; for they do not know what not know what they are doing.’” they are doing.’” Footnote reads: “Some early manuscripts do not (Note the consistency, by absence, have this sentence.” between this verse and Mark 11:26: The modern versions omit (The footnote indicates the entire the Luke 23:34a reference to Je first part of verse 34 is lacking in sus’ forgiveness of His murderers, some manuscripts. The result is as well as omit Mark 11:16, God’s that only the “b” portion, the charge for humans to forgive one second half, “And they divided up another.) his clothes by casting lots,” exists in these aforementioned manuscripts. This is a heinous omis sion!)
The translators in modern ver sions claim that this portion of the verse may have been later added to some . Modern trans lators also are mitigating God’s command for forgiveness—first by eliminating Jesus’ forgive ness for His murderers, then by omitting a reference to biblical human forgiveness of one an other. Casting doubt on any of God’s Word is a very serious offense, and some scribes of long ago have done this here— with compliance from modern liberals. The overwhelming lot of the Majority text here is sup ported by 24 significant uncials and five other Greek, the Vul gate, the Peshitta and Harclean, Families 1 & 13, the Armenian and Ethiopic, and more.
ESV: “And Jesus said, ‘Father, forgive them, for they know not what they do.’” 1 Footnote reads: “1 Some manuscripts omit the (NKJV footnote reads: “NU-Text sentence And Jesus . . . what they brackets the first sentence as a lat do.” er edition.” NU refers to the cur (The vast majority of extant [exist rent, naturalistic “critical text,” an ing and usable] manuscripts, Byz apparatus containing editorial antine and otherwise—about 99 changes incorporated into the percent overall—include this Scriptures by modernists of the verse! So why is it considered so 18th, 19th,, 20th, and 21st centuries.) dubious by modern liberal critics? Simply because it opposes their venerated Aleph [“1”—first-cor rected] and B, plus the fourth of their “old uncials,” Codex D [Western text-type], and B’s pre cursor, P75. Others among the pau city of minority support are uncials W, Theta and 0124 [6th], a few Byzantines, the Sinaitic [3rd or 4th], and portions of the Bohairic.)
KJV Luke 24:12 — “Then arose Peter, and ran unto the sepulchre; and stooping down he beheld the linen clothes laid by themselves, and departed, wondering in him self at that which was come to pass.” (The KJV is a bit idiomatic, here, with “and stooping down he be held,” rather than “and stooping to look in,” but the phraseology is in consequential to the meaning. Nevertheless, the English transla tion should be more accurate!)
ESV ESV reads: “But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened.” (Once again a senseless deviation from what appears in the Majority Greek source text: the translators using the English “went home” despite the Greek reading apelthen, “to go off,” or “to depart.” The NA-UBS, the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]), differ in their readings here. The NA27 reads, “And stooping and looking in he saw . . . he went home.” The UBS3, meanwhile, instead reads, “having stooped down . . . he went off to himself.” The translators went with the NA reading here.)
NASB NASB reads: “But Peter got up and ran to the tomb; stooping and looking in, he saw the linen wrappings only; and he went away to his home, marveling at what had happened.”
NIV NIV reads: “Peter, however, got up and ran to the tomb. Bending over, he saw the strips of linen lying by themselves, and he went away, wondering to himself what had happened.” Footnote reads “Some manuscripts do not in clude this verse.”
The Majority text reads: “and stooping to look in . . . and he went off to himself marveling . . .” The problem with the modern versions, here, is that their readings simply are incorrect! Supporting the Ma jority reading are moderns’ fa (The Greek parakupsas means vorite manuscripts, Aleph and B, plus their highly esteemed both “to stoop down” and “to look 75 In addition, co into.”) (“Some manuscripts”? No. All but P papyrus. th dices A (5 ), E (6th), F (9th), G about 25 mss or fewer of any kind th th (9 ), H (9 ), K (9th), L (9th), M —period.) th th (8 ), S (10 ), U (9th), V (9th), W (5th) and X (10th) support the Majority reading, as well as nine other specified Greek mss, plus the Peshitta and Harclean, Families 1 and 13, the Armenian, and the Ethiopic, among others. Only “some” source MSS, led by Codex D, oppose the Byzantine reading. Moderns have abandoned their revered “earliest manuscripts.” Why—external pressure, per haps? They want it both ways —whatever suits their particu lar fancy in a context.
Luke 24:40 — “And when he Reads: “And when he had said had thus spoken, he shewed them this, he showed them his hands his hands and his feet.” and his feet.”
Reads: “And when He had said Reads: “When he had said this, this, He showed them His hands he showed them his hands and and His feet.” feet.”
(Also see John 20:20.)
(The NASB translators’ source texts, the NU [NA27 and UBS4], do not include verse 40, as indicated in The Zondervan Greek and Eng lish Interlinear New Testament [NASB/NIV]. But from the same Greek editions, the ESV reverse interlinear general editor, John Schwandt, does include verse 40. Some deception proceedeth here. Inconsistency among modern liberal critics is one of their mostprominent signposts.)
(Note that, as opposed to the verse omission cited in the Zondervan NASB/NIV interlinear at im-medi ate right, the ESV’s The Reforma tion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament, English Standard Version, no mention is made of verse 40’s deletion in the Greek. Both the ESV and the NASB are based partially on the same Greek apparatus.)
PROBLEM
Only the corrupt Codex D (Beza) represents the Greek minority text! In addition, just six of the Old Latin (2nd), and the Syriac Sinaitic (4th) and Curetonian (5th) versions, omit this verse. Among those which include it are the Majority, 22 significant codices (including Aleph and B) and six other Greek, P75, and the Peshitta and Harclean, plus more. Regarding the other modern versions cited here, they are similar to the Majority text, but their source text does not contain Verse 40 —a shameful contradiction!
KJV Luke 24:47 — “And that repent ance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.”
ESV ESV: “. . . and that repentance and forgiveness of sins should be proclaimed in his name to all na tions, beginning from Jerus alem.”
NASB NASB: “. . . And that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerus alem.”
NIV NIV: “. . . And repentance and forgiveness of sins will be preached in his name to all na tions, beginning at Jerusalem.”
PROBLEM
(It is interesting that the NU text, used by all but the KJV here, reads eis, “for,” rather than kai, “and,” yet the ESV and NIV read “and” in the English translation. This prob ably means that these two transla tion committees realized the Greek error and abandoned their own source for this single word. Again, the moderns vacillate between Greek texts, not believing in the pure sanctity of either.)
Although the Greek source un derlying all of these modern versions is the same, notice how the NASB deviates. Without repentance and re mission of sins, the intimation is that “acts of penance,” apart from forgiveness of sins, can achieve salvation. Repentance and remission are separate. The Majority, 22 significant uncials and five other specified Greek, Families 1/13, several Old Latin, the Vulgate, the Harclean, the Armenian, and the Ethiopic dominate. Only Aleph, B, P75, the Peshitta, and the Sahidic and Bohairic op pose.
NIV reads: “No one has ever seen God, but God the one and Only, who is at the Father’s side, has made him known.” Foot notes read: “14,18 Or the only begotten. 18 Some manuscripts (“ . . . God” is incorrect here. As but the only (or only begotten) for the Byz. reading, most editions Son.” (The Greek, monogenes, means of the Majority text err here by us “only-born” or “only,” specifically (The reading “only God” defies (The only opposition to the Ma in the sense referring to the unique the Byz. text and simply is wrong. ing the term “explained” rather jority and its supporters here are The NA-UBS Greek does use the than “revealed.” The KJV’s “de identity of God’s Son—p. 2116, clared” is closer to correct. How P66, P75, Aleph, Aleph-1, B, C, L, proper word, monogenes, for Strong’s Complete Word Study “only,” but, for full doctrinal im ever, in this unique context, ac the Peshitta, a few Harclean, the Concordance.) pact, “only begotten” is much-pre cording to the Theological Dic Bohairic, and some Ethiopic. This ferred. “Begotten” means the Fath tionary of the New Testament [one against not only the Byz., but also volume, abridged], only here is the 19 significant uncials, Families 1 er generated Christ in the flesh. correct usage “revealed” [no ob “God” [theos] should be “Son” & 13, some Old Latin, the Harc[uios].) ject].) lean, and others.)
The Majority text reads “only begotten Son.” Four of the earliest five MSS read “only begotten God,” plus two moreancient fragments. No. 1: “Only Son” ignores reference to Jesus’ unique status as God’s incarnate Son in the flesh (ac cording to Greek). No. 2: “Only begotten God” originates from early Gnostic heresy about various types/levels of deities (“aeons”) and the belief that Jesus was a “created deity.” No. 3: “God the one and Only” does not uniquely refer to Jesus as God the Father’s Son (Gk. monogenes).
(The Byzantine Text and Textus Receptus each read kai, “and,” in this context.)
(The Greek aphesin means “for giveness,” “deliverance,” “remis sion,” and “liberty,” so both remis sion in the KJV and forgiveness in the ESV are correct. The Greek for the verse in both versions reads identically. However “should be proclaimed” is an incorrect trans lation of the Greek keruchthenai, which is in the aorist passive infin itive. Correctly, it should read “is to be proclaimed.”)
(In the Byzantine text [essentially the Majority text], accurate trans lation of the Greek is “is to be pro claimed” [or “preached”]. The KJV’s “should be” is close.)
John 1:18 — “No man hath seen God at any time; the only begot ten Son, which is in the bosom of the Father, he hath declared him.”
ESV reads: “No one has ever seen God; the only God, 1 who is at the Father’s side, 2 he has made him known.” Footnotes read: “1 Or the only one, who is God; some manuscripts the only Son. 2 Greek in the bosom of the Father.”
NASB reads: “No one has seen God at any time; the only begot ten God who is in the bosom of the Father, He has explained Him.”
John 3:13 — “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.”
Reads: “No one has ascended into heaven except he who des cended from heaven, the Son of Man.” 1 Footnote reads: “1 Some manuscripts add who is in heav en.”
Reads: “No one has ascended into heaven, but He who descen ded from heaven: the Son of Man.”
(Removing the last verse portion ignores the fact that Christ etern ally remains in heaven.)
The minority Greek removes reference to the fact that since His ascension, Jesus has been and will remain in heaven for evermore. Support for the KJV: majority of Greek; 18 signifi (Only nine Greek MSS support cant uncials; the Vulgate; Fami 66 75 this reading [led by P , P , Aleph (The NU Greek reads anābebaken, lies 1/13 (Caesarean—hybrid); and B], plus some of the Byz., the “ascended,” and katabas´, “descen the Syriac Peshitta and Harc Ethiopic, and portions of the Bo ded,” yet the English is so pedantic lean; the Armenian, and several hairic.) —“gone” and “came.”) Old Latin.
Reads: “No one has ever gone into heaven except the one who came from heaven—the Son of Man.d ” Footnote reads: “ d 13 Some manuscripts Man, who is in heaven.”
KJV
ESV
John 3:15 — “That whosoever believeth in him should not per ish, but have eternal life.”
NASB
ESV reads: “. . . That whoever believes in him may have eternal life.” 2 Footnote reads: “2 Some interpreters hold that the quota (“Should,” “may” or “will” [have] tion ends at verse 15.” —Gk. έχω (ekh´-ō)— are used variously in different versions of (What does this cryptic footnote the Textus Receptus, Majority text mean? This is very suspicious. and NA/UBS [“NU”].) Now modernism shows its true colors: Modernistic scholars are more than translators—also inter preters.)
NASB reads: “So that whoever believes will in Him have etern al life.” Footnote reads: e 15 Or believes may have eternal life in him.”
John 5:4 — “For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.”
The last portion of v. 3b and all of v. 4 are bracketed to indicate suspicion about validity. Foot note reads: “5:3 Early mss do not contain the remainder of v 3, nor v 4.”
John 6:47 — “Verily, verily, I say unto you, He that believeth on me hath everlasting life.”
Omission of verse 4 is followed by this footnote: “5 Some manuscripts insert, wholly or in part, waiting for the moving of the water; 4for an angel of the Lord went down at certain seasons into the pool, and stirred the wa ter: whoever stepped in first after the stirring of the water was healed of whatever disease he had.”
(“. . . Will in him” is incorrect according to the NU, Majority and TR. Why the changed word order? . . . iva pas o pisteuon eis auton me apolatai all eche zoen aionion, “. . . That whoever believes in Him should not perish, but should [will] have eternal life,” is correct.)
NIV
NIV reads: “That everyone who The modern versions’ Greek believes in Him may have etern source text reads: “So that everyone who believes in Him al life.” may have eternal life.” The ab (No footnote for any other variant. sence of the words “should not perish . . .” mitigates the sense, Furthermore, the NA27 ms notes seeming less harsh for those claim that “in him” is an “alternate who do not believe in Christ. reading” contained in a minority of Only 13+ of the extant 5,300mss; but references to the Majority plus Greek mss support this text are not included. And modern reading, led by P75, Aleph and translation committees, of course, B. Others are Family 1, two are too sly and savvy to include Vulgate, the Sahidic and Bo any of this anywhere in their hairic versions, and some of the “Bible” notes.) Armenian and Ethiopic.
This verse omitted. Footnote reads: “Some less important manuscripts paralyzed—and they waited for the moving of the waters. From time to time an an gel of the Lord would come down and stir up the waters. The (This notorious omission, depend first one into the pool after each ent largely upon the five “old un such disturbance would be cured cials,” plus P66 and P75, is a fortuit of whatever disease he had.” ous opportunity for theological modernists simply to deny the mi raculous in the Bible. Many con (The footnote not only denies (Not “some manuscripts,” but the temporary biblical scholars and God’s divine power, but also refers vast majority! Once again, flagrant theologians embrace this unbeliev to the Majority text as “less im deception by the translators.) portant manuscripts”!) ing position.)
Reads: “Truly, truly, I say to you, Reads: “Truly, truly, I say to you, whoever believes has eternal he who believes has eternal life.” life.” (No footnote for any other vari ant.) (The Greek eỉs èmé, “into me,” “in (No footnote appears in the ESV me,” or “on me,” is lacking in the regarding this egregious omission. modern versions.) Why are the words “on me” not included? Mostly because moderns’ beloved Aleph, B, C and D oppose, plus P66. This in the face of more than 95 percent of extant Greek manuscripts—and nearly all other existing evidence.)
PROBLEM
Reads: “I tell you the truth, he who believes has everlasting life.” (No footnote for any other vari ant.)
Four of the oldest five MSS, plus two still-older fragments, and three other specified Greek, plus Vulgate, Bohairic and Armenian portions, as well as two other versions, do not include these words. But the vast majority do include them, including one of the earliest and a revision of a second among the oldest five. Nineteen significant uncials do support the Majority, plus Families 1/13, the Peshitta and Harclean, and much more. Omission of these words removes the divine miracle in the healing of those immersed in the pool!
The Majority text reads, “Truly, truly, I say to you, the one be lieving in me has eternal life.” Without the words “in me” the verse does not refer to that in which belief must be held! Only nine extant, specified Greek and others, one Vulgate MS, one Syriac, four Old Latin, and a few of the Armenian have a false variation of the modern reading. The KJV is supported by the Majority, 17 significant uncials, the Syriac Peshitta and Harclean, the Gothic, the Ethiopic, others.
KJV John 8:59 — “Then they took up stones to cast at him: but Je sus hid himself, and went out of the temple, going through the midst of them, and so passed by.”
ESV
NASB
NIV
PROBLEM
Reads: “So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.”
Reads: “Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple.”
Reads: “At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds.”
(Also see Luke 4:30.)
Majority text reads: “Therefore they picked up stones so that they might throw at Him; but Jesus was hidden and went out of the temple, having gone through their midst; and passed (As with the NASB, here, no (No footnote appears to represent (Essential opposition to the Ma by thus.” The removal of the any variant, including the Majority jority comes from Greek P66, P75, footnote is mentioned for any clause in question omits the di other reading—nor any footnote at vine miracle of Jesus’ super text, which finishes the verse with Aleph, B, D, W [5th], and Theta all.) “. . . having gone through their natural power (invisibility?). [9th]. Ten Old Latin, the Vulgate, th Lower Christology. The Major midst; and passed by thus.”) the Armenian, the Sinaitic (4 ), the ity is supported directly by 16 Sahidic and some of the Bohairic significant uncials and six other also are among the minority. But Greek, Families 1 & 13, and they are outweighed by the vast the Harclean, the Gothic, the majority of NT Greek mss.) Ethiopic, and more.
John 13:32 — “If God be glori fied in him, God shall also glori fy him in himself, and shall straightway glorify him.”
ESV reads: “If God is glorified in him, God will also glorify him in himself, and glorify him at once.”
NASB reads: “. . . if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately.”
NIV reads: “If God is glorified in him,c God will glorify the Son in himself, and will glorify him at once.” Footnote reads: “c 32 Many early manuscripts do not have If God is glorified in him.”
(Both the NA-UBS Greek and the (Both the NA Greek and the Eng English of the ESV are very close lish of the NASB are, essentially, to the Majority text in this in identical to the Majority text.) stance.)
Acts 2:30 — “Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, ac cording to the flesh, he would raise up Christ to sit on his throne.”
ESV: “Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne.”
NASB: “But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne.”
(The omission of “raise up Christ” is traced to the ancient argument (The English above the Greek source does read as above, but the that Christ will return in the flesh (This verse is a reference to 2 ESV Greek reads differently: kar —a great divide between light and Samuel 12—God telling David darkness . . . between good and the Messiah will emerge from his pou tes osphuos, “fruit [of] his evil . . . between God and Satan. It bloodline. “Loins” signify “procre loins.” The translators, substitut also is interesting that in the 1881 ing, have misunderstood the true ERV, based on the Westcott-Hort ative power,” according to meaning, or thought readers would Greek text, only “according to the Strong’s Complete Word Study not understand.) flesh” was removed.) Concordance, p. 2125.)
(The translators here use “many early” in an attempt to offset the overwhelming majority of manu scripts opposing their minority text.)
NIV: “But he was a prophet and knew that God promised him on oath that he would place one of his descendants on his throne.” (The corrupt Greek underlying this translation centrally is based upon four of the five “old uncials.” Other support includes some Byz., three Old Latin, the Peshitta, the Armenian and Ethiopic, and more. But, again, the vast majority of Greek mss dominate against it— 90% or more extant Greek, plus others.)
The use of “many early” in the NIV footnote is used in an at tempt to offset the majority factor. The modern “Bibles” largely rely on eight significant uncials, P66, some of Family 1, the Harclean and Sinaitic, a few of the Ethiopic and Bohair ic, the Gothic, and some others. The Majority reads “If God has been glorified in him . . .” The KJV also is supported by 17 main uncials, Family 13, the Peshitta, Gothic, Vulgate, and others. Four of the earliest five MSS plus several versions or por tions of them, omit the under lined portions. But the Majority text includes them, as do six other specified Greek mss, plus the Harclean. Most of the early Church Fathers oppose. But, Tertullian (Latin, d. 220), whose extant writings number 36-8 (82%) for the Textus Re ceptus, was for the Byz. Only Tatian (77) has more extant writings. Early fathers (pre400) favored the Byzantine 3 to 2—60% to 40%.
KJV
ESV
NASB
NIV
PROBLEM What doesn’t appear here is that Codex B, the most-beloved MS of most modern scholars, actually reads “If indeed . . .” rather than “For when . . .” Modern translators have been careful to abandon this reading here. The Greek word asthenes means “without strength,” “weak,” “sick,” “impotent,” “more feeble,” and, parallel to a lost sinner, “helpless.” The NIV reading, “still powerless,” is incorrect here. The Greek as thenes does not refer to impot ency in any instance in the NT. The Majority text, codices Aleph, A, C, D [Greek only in “diglott”—two languages], K, P, and Psi, plus the Syriac Harclean (7th), represent the true reading.
Romans 5:6 — “For when we ESV reads: “For while we were were yet without strength, in due still weak, at the right time Christ died for the ungodly.” time Christ died for the ungodly.” (The ESV English reading is very (The Majority text, from the Byz close to being absolutely correct, from the NA Greek. Kata kairon, antine Greek, reads, “For yet these two words together, more Christ, while we were weak, in due time on behalf of the ungodly specifically mean “due time” rather than “right time.” Reads died.”) Strong’s Complete Word Study Concordance, p. 2596 [kata], “[B] Of time, i.e., of a period or point of time . . . occasion, season, op portune time, in due time.” Yes, it is God’s timing, but “appointed” simply is not correct from the Greek.)
NASB Reads: “For while we were still helpless, at the right time Christ died for the ungodly.”
NIV Reads: “You see, at just the right time, when we were still powerless, Christ died for the un godly.”
(Only in this instance, in the New Testament, may the Greek word asthenes—note at far right—be properly used, in this context. As for “right time,” this is a mis translation to accommodate a wanton public.)
(The NIV mistranslates from the NA Greek: “right time” and “still powerless.)
Reads: “There is therefore now no condemnation for those who are in Christ Jesus.” 1 Footnote reads: “1 Some manuscripts add who walk not according to the (Thomas Holland explains that Al flesh (but according to the exandrians believe[d] that “ditto Spirit).”
Reads: “Therefore there is now no condemnation for those who are in Christ Jesus.”
Reads: “Therefore, there is now no condemnation for those who are in Christ Jesus.” Footnote a reads, “ 1 Some later manu scripts Jesus, who do not live ac cording to the sinful nature but according to the Spirit.”
(The paucity of minority support comprises just Codex B, two specified Greek cursives [“minis cule”] and some more Greek, the Peshitta [2nd], and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th].)
Again, observe the NIV foot note referring to “some later manuscripts . . .” Most of the mss incorporating the last clauses of the verse are later (The minority text has substantial than the authorities supporting support in six Greek manuscripts, its absence, but it is the Major and the Ethiopian, Sahidic, and ity text which includes this por Bohairic versions, plus two MSS (The NA27 also lists the Greek mss tion. Also including these graphy”—the repetition of text— (No footnote serves to inform clauses are five significant un accounts for the final 10 words: a of the Old Latin. Spearheading the 6, 1506, 1739, 1881, and a “few cials (two from the 4th and 5th), duplication of the words from verse readers that more than 90 percent Greek are early uncials Aleph, B, others,” plus the Egyptian and 4. But why move backward from v. of extant mss oppose this abbrevi C, and D.) Ethiopic, and Origen [d. 254], as and five other specified Greek, plus the Harclean. 4 to v. 1—a major slip?) supporting the minority.) ated reading.)
Romans 8:1 — “There is there fore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.”
ESV: “. . . as it is written, “How NASB: “. . . Just as it is written, ‘HOW BEAUTIFUL ARE THE FEET beautiful are the feet of those OF THOSE WHO BRING GOOD who preach the good news!” NEWS OF GOOD THINGS.’” (Did some misguided scribe re move a “redundant” portion of this (No footnote whatsoever appears (The Greek agathos´, at the end of after this abbreviated verse! This verse simply because it sounded this verse, literally means “good despite the fact that more than 90 repetitive? Did he not know that things.” The final independent Greek uses repetition and double percent of extant NT Greek manu clause is repetitious, but, again, scripts oppose it!) Greek is a language of redundancy positives [and negatives] for emphasis?) and repetition!) Romans 10:15b — “. . . As it is written, How beautiful are the feet of them that preach the gos pel of peace, and bring glad tid ings of good things.”
NIV: “. . . As it is written, ‘How beautiful are the feet of those who bring good news.’” (The footnote only provides the source of the quotation, Isaiah 52:7.)
Majority reading: “. . . just as it is written, ‘How beautiful are the feet of the ones preaching the gospel of peace, of the ones proclaiming the gospel of the good [things/news]!’” The modern versions’ Greek source combines the last two phrases to summarize them as one. Only four significant uncials, one fragment [P46], some Greek cursives, and the Coptic ver sions, support the moderns.
KJV
ESV
NASB
NIV
PROBLEM
Romans 14:10c — “For we shall all stand before the judg ment seat of Christ.”
ESV reads: “. . . judgment seat of NASB reads: “. . . judgment seat NIV reads: “. . . judgment seat of The vast majority of extant mss read “of Christ.” Modern trans God.” of God.” God.” lators adopt the minority read ing because it is upheld by four (. . . bήmati tou# Θeou# [bayʹ(Christ will be performing both (No footnote exists to apprise the of their five beloved “old un mat-ee | too | thehʹ-oo], “. . . judg judgments. Rev. 20:11, 12 de reader of alternative variants— (Note that John 5:22 reads, “For cials”: codices Aleph (4th ), A ment seat of God,” is in the minor scribes the “Great White Throne such as those of the Textus Re the Father judgeth no man, but (5th), B (4th), and C (5th). This may originate from lower ceptus and the Majority text.) hath committed all judgment unto ity text, yes, but it simply is biblic Judgment,” that for the con Christology’s genesis in first demned. It details how earth and the Son.” Modern translations in ally and theologically incorrect! century Gnosticism. Backing [See note at left.] It should read, . . heaven will flee from Jesus. Re clude this verse, unchanged, yet the Majority are eight signific . bamati tou# Cristou# [bayʹminiscent of unbelievers hiding at they omit the above reference to ant uncials, the Peshitta and mat-ee | too | krist-oo], “. . . judg the Second Coming.) Christ!) Harclean, the Vulgate, Gothic ment seat of Christ.”) (4th), Armenian, others. 1 Corinthians 7:39 — “The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.”
Reads: “A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord.”
Reads: “A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord.”
Reads: “A woman is bound to her husband as long as she lives. But if her husband dies, she is free to marry anyone she wishes, but he must belong to the Lord.”
(What is missing in the modern versions is the Greek nomon [nom´-on], “regulation,” “law,” “principle.”)
(In the translators’ collective opin ion, the testimony of four of the five “old uncials” outweighs the Greek Majority and overwhelming overall witness.)
(Again, what is missing in the modern versions is the Greek nomon [nom´-on], “regulation,” “law,” “principle.” “Belong” also is incorrect—the Greek monon meaning “only” or “alone.”)
1 Corinthians 9:22 — “To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.”
ESV: “To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some.”
NASB: “To the weak I became weak, that I might win the weak; I have become all things to all men, so that I may by all means save some.”
NIV: “To the weak I became weak, to win the weak. I have be come all things to all men so that by all possible means I might save some.”
1 Corinthians 11:24b — “And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you; this do in remembrance of me.”
Reads: “‘This is my body which Reads: “This is my body, which is for you. . . .’” Footnote reads: is for you . . . .” “ Some manuscripts broken for.” (God’s Word was corrupted early by scribal incompetence and (Still other MSS read “given.” gnostic teachings. It then was scru Joining five minority uncials are pulously attended and purified for Vulgate and Armenian portions, 1,500 years. Then some “authorit plus a few other MSS.) ies” located Aleph and B.)
The Majority text reading is as the KJV. Others supporting it are the venerable Syriac Pe shitta and the Harclean, correc ted versions of Aleph (2) and D (1), and more. Omitting “bound by the law” complies with most of those “earliest readings,” in cluding P46 (papyrus). But omitting “bound by the law” removes a specific reference to God’s law.
The Majority reads “as weak,” plus a corrected Aleph (2), C, and the Greek of D (“Dgr”), seven significant Greek uncials and four others. Aleph, A, B, and P46 oppose. (Paul became (The simple omission of os [as] (“Possible” is not in the Greek. with the weak to (The spiritually unregenerate may Did the committee or stylists think like-minded here, most probably, is an acci relate to them; he did not back dental scribal error, but it changes not comprehend the difference that without this word readers slide to become weak!) Joining meaning dramatically! Also notice between “weak” and “as weak.”) would confuse the meaning with the Majority are the Peshitta, no footnote for the Majority read the common phrase used to convey Harklean, Armenian, Ethiopic, and more. ing.) a modern sense of certainty?)
Reads: “This is my body, which is for you; . . .”
The vast majority (Byz.) read “broken.” “Broken” is a dual reference to the bread and (In both Greek source texts, the Christ’s person. Only Aleph, A, word uper [hoop-er´] appears, but B, C, and P46 oppose, plus more a clearly poor contextual transla Greek. The third Aleph writer tion is made by moderns: “for” is (of three), and correctors three used, rather than “on the part of” and two of C and D, respect ively, agree with the Majority. or “for the sake of.”)
KJV
ESV
NASB
NIV
1 Corinthians 11:29 — “For he that eateth and drinketha unwor thily, eateth and drinketh damna tion to himself, not discerning the Lord’s body.”
ESV reads: “For anyone who eats and drinks without dis cerning the body eats and drinks judgment on himself.”
NASB reads: “For he who eats and drinks, eats and drinks judg ment to himself if he does not judge the body rightly.”
NIV reads: “For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.”
2 Corinthians 5:17 — “There fore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”
Reads: “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; be hold, the new has come.”
Reads: “Therefore if anyone is in Christ, he is a new creature: the old things passed away; behold, new things have come.”
Reads: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!”
(“Anyone” or “any man” are the same in Greek, tis, but the NU Greek has kaina gegonon, “the new has come,” rather than go gone kaina ta tanta, “all things have become new.”)
(Just as the NIV, following, no (Supporting the five “old uncials” footnote exists for any other read of the NA apparatus are four other ing.) Greek MSS, several Vulgate, and a few of the Peshitta, Bohairic [Coptic], Armenian, and Ethiopic.)
2 Corinthians 12:9 — “And he said to me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.”
ESV: “But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.”
NASB: “And He has said to me, ‘My grace is sufficient for you, for power is perfected in weak ness.’ Most gladly, therefore, I will rather boast about my weak nesses, so that the power of Christ may dwell in me.”
(Note the Greek word “episkenoo” has unique meaning in this NT context, according to the Theolo gical Dictionary of the New Testa ment [Abridged], p. 1043.)
(Omission—the most common (The ESV deviates some from the scribal error—of just the Greek (See ESV note, at left.) RSV, in line with the Byz. But in mon [“my”] between “for” and line with the KJV, it has erred in “power” makes all the difference.) using “rest upon me.”)
Galatians 3:1 — “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?”
Reads: “O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified.”
Reads: “You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?”
(“. . . Among you” is significant because it indicates that all people share blame for Christ’s death!)
(Omitting the clause “that you should not obey the truth” is a critical blunder, here!)
PROBLEM
The Majority text reads “un worthily” and “body of the Lord.” Partaking of the ele ments does not evoke God’s judgment, obviously, but parti (The NA Greek reads falsely: cipating without due reverence (Opposing the Majority reading (Additional Majority support “without discerning,” from the for Christ, and without forgive 46 Greek mē diakrinōn, “to discern,” are only P , Aleph, A, B and C, comes from the Syriac Peshitta ness of one’s fellow man. The “to judge,” etc. Again, this reading plus the Sahidic and Bohairic, and [2nd] and Harclean, the Gothic [4th] vast majority support the KJV, portions of the Ethiopic [4th or 6th], and Armenian [5th], plus more.) is supported by less than 10% of plus Aleph-2, C-3, D, and extant mss.) plus additional Greek.) much more.
NIV: “But he said to me ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest upon me.”
Again, the Majority text reads “all things,” but modern com mittees are infatuated with Aleph, A, B, C, D, and P46. “All” firmly accentuates that Christ has spiritually regener ated and redeemed each believ er from the otherwise eternal ramifications of his/her de praved nature. In the regenerate person, all is new! Supporting the Byz. are the Harclean, Gothic, five significant uncials and seven others, and more. The NU text has substantial testimony, yet remains clearly overwhelmed by 95+ percent of extant Greek. The ESV and NASB are absolutely erroneous: Not any power “is made perfect in weakness,” but only Christ’s power! (Greek episkenόō in this unique context means “to enter or take up residence”—not “rest upon” or “work through,” etc.) Even two published versions of the Majority are wrong here.
The vast majority of the extant 5,300-plus Greek NT mss in clude the clause omitted in the modern versions, as well as six significant Greek, and more. (The Greek proegráphe means One of Satan’s chiefest inten “evidently set forth,” “announctions is to separate believers ed,” or “written afore,” not “exhib from the truth—hence only par ited” or “clearly portrayed.”) tial truth presented here!
Reads: “You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified.”
KJV Galatians 3:16, 17 — “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed be fore of God in Christ, the law, which was four hundred and thir ty years after, cannot disannul, that it should make the promise of none effect.”
ESV ESV reads: “Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. 17 This is what I mean: the law, which came 430 years afterward, does not annul a covenant previ ously ratified by God, so as to make the promise void.” (After substituting “offspring” and “offsprings”—the latter not a legit imate word in English—the ESV implements “to one” rather than again using “offspring.” Why? Variety? And why not encourage learning, rather than purveying palatability, by using “seed” and “seeds” in the text, then footnoting with “offspring”? This is about selling “Bibles”!)
Galatians 4:7 — “Wherefore Reads: “So you are no longer a thou art no more a servant, but a slave, but a son, and if a son, son; and if a son, then an heir of then an heir through God.” God through Christ.” (Who has made us co-heirs with Him through our belief in His (Here, “heir of God through vicarious, bloody sacrifice on the Christ” is used similarly in Ro cross? Jesus Christ the Son!) mans 8:17, “joint-heirs with Christ”—from the Greek sugklero nomai [soong-klay-ron-om´ahee].)
NASB
NIV
PROBLEM
NASB reads: “Now the promises were spoken to Abraham and to his seed. He does not say, ‘And to seeds,’ as referring to many, but rather to one, ‘And to your seed,’ that is, Christ. What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the prom ise.”
NIV reads: “The promises were spoken to Abraham and to his seed. The Scripture does not say ‘and to seeds,’ meaning many people, but ‘and to your seed,’ meaning one person, who is Christ. What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the prom ise.”
The Majority reading in v. 17 is “God in Christ.” The mod ern Greek critical apparatus (NU), based largely on devi ant manuscripts Sinaiticus (Aleph) and Vaticanus (B), omits the entire portion span ning “And this I say . . . God in Christ.” No explanation ac companies this serious omis sion. John 1:3 says that “All things were made through [Christ],” signifying also that Jesus existed before the world was created. Many modern “Bible” translators, much like the Gnostic Docetists and Ad optionists— largely of the first through third centuries— don’t seem amenable to the concept that Jesus is, in fact, God. Opposing the majority evidence also are A, C, P, Psi, and P46, both Coptic versions, the Vulgate (5th), the Ethiopic (4th or 6th) version, and a few Old Latin.
(Notice how “in Christ” is omitted from the phrase “God in Christ,” again wrongfully dissociating God’s Son from the process. Christ is the promised seed only through whom salvation comes! This omis sion is incongruous with the previ ous reference to Christ here. In ad dition, no footnote appears to ac knowledge any other reading.)
(Notice “in Christ” is omitted from the phrase “God in Christ,” again wrongfully dissociating God’s Son. Christ is the promised seed only through whom salvation comes! This omission is incongru ous with the previous reference to Christ. Also note that the words “people” and “person” do not ap pear in the NU Greek, but, rather, have been added by the translators [or their “stylists”]. These terms are unnecessary clarification. Nei ther is “The Scripture” necessary for clarification. Finally, “set aside” incorrectly translates akur oi, which means “to disannul,” “to invalidate,” or “to make of none effect.”)
Reads: “Therefore you are no Reads: “So you are no longer a longer a slave, but a son; and if a slave, but a son; and since you son, then an heir through God.” are a son, God has made you also an heir.” (Minority support exists in uncials Aleph, A, B, C, F, and G, plus (Conversely, the vast majority of some additional Greek MSS, as mss are supported by Aleph-2, C3, D, K, and L. “God through Je well as in P46, several Old Latin [2nd], the Vulgate, and the Bohair sus Christ” appears in six other Greek MSS, plus the Syriac Pe ic, Armenian, and some of the shitta and Harclean, and a few of Ethiopic.) the Ethiopic.)
Omitting “through Christ” is a profound distortion of the doctrine that all believers are heirs to God through Jesus Christ—ONLY through Christ! Five other NT verses state this directly or imply it. Believers are, indeed, “coheirs” with and through Christ, but it is only through Christ that we receive our heirship. “Through Christ” clearly establishes this doc trine here.
KJV Galatians 6:15 — “For in Christ Jesus neither circumcision availeth any thing, nor uncircum cision, but a new creature.”
ESV
NASB
NIV
ESV reads: “For neither cir cumcision counts for anything, nor uncircumcision, but a new creation.”
NASB reads: “For neither is cir NIV reads: “Neither circum cumcision anything, nor uncir cision nor uncircumcision means cumcision, but a new creation.” anything; what counts is a new creation.” (Again, translators justify using (The translators are well aware this reading based largely on the (Again, a loose and undignified that something is missing—“in authority of Codex B. They also translation. The Majority/TR/KJV Christ Jesus”—in their Greek, be leverage the antiquity of P46 [3rd read that neither circumcision nor cause, in this case, they add “any cent., Pauline epistles], the Syriac uncircumcision—also metaphors thing,” which is not supported by Harclean [7th], the Gothic [4th ], for a purificational distinction their Greek. Also, the translation and a scattered few others. Oppos within the OT dispensation—have committee, just as in the RSV, any spiritual significance among ing are not only the Majority translates estin as “counts,” when Greek, but also nine significant believers.) more-accurate renderings are uncials, the Vulgate, and others. “mean,” “profit” [avail], or “re Even four of the five “old uncials” main.”) oppose B here.)
PROBLEM The Majority text, nine signi ficant uncials, the Old Latin, and others under gird the KJV reading. A paltry minority of MSS and versions have the “modern” reading. Removing “in Christ Jesus” nullifies the meaning of the verse because the essence of it is that, plainly, in Christ, circum cision has no true signific ance; it is a ritual entirely dis associated from eternal king dom applicability. It is in Christ only that our lives have true significance.
Ephesians 5:9 — “(For the fruit Reads: “(for the fruit of light is Reads: “(for the fruit of the Light Reads: “. . . for the fruit of the of the Spirit is in all goodness found in all that is good and right consists in all goodness and light consists in all goodness, righteousness and truth) . . .” and righteousness and truth);” and true),” righteousness and truth) . . .”
The Greek in the source texts for modern versions is “phōs” (luminousness—heavenly bod ies, splendor around God’s (The NU text is consistent in throne) rather than “pneuma” wrongfully using “light,” utilizing (Note that the only version among (spirit). But the Majority text some form of phōs [abstract light] those discussed herein, the NIV, removes kai, “and,” from between still leads the way, plus four in several locations of the New significant uncials, seven other Testament—rather than the correct “goodness” and “righteousness.” 46 pneuma [spirit, wind, life, breath]. The NIV is noted for its frequent Greek, P , and the Harclean. Galatians 5:22 lists the “fruit of Also, because the Holy Spirit is omission of conjunctions [and, the Spirit,” and it is the (Holy) the “agent” of activity in the be but, or, etc.] to improve “readaSpirit which produces the liever, “Spirit” must be correct! bility.” Again, this committee “light” of Christ’s righteous Christ is the “light” of godliness in thinks it is rightful in altering us, but the Spirit directs and enabness in believers’ lives. (See God’s Word!) les our righteousness.) later—1 John 1:7.)
(All Greek source texts compared herein, the Byz. Majority, the Tex tus Receptus, and the NU, do not include a verb after “Spirit” or “light, so the respective translation committees have selected their own preferences. However, the most appropriate form probably is the simple being form “is.”)
(Note that agathosune [goodness] is translated as “good,” and dika iosune [righteousness] as “right.” This is translational deliberateness in replacing traditional theological terms within what feigns being God’s Word. This caters to alleged “easier reading,” and, worse still, a deprecation of biblical majesty.)
Ephesians 5:30 — “For we are members of his body, of his flesh, and of his bones.”
ESV: “. . . because we are mem NASB: “. . . Because we are bers of his body.” members of His body.”
NIV: “For we are members of his The KJV stays with the Major ity text again. The alternate body.” reading found in minority MSS (Modern textual authority for this probably was an early scribal (The NU Greek source text—un (Like the ESV and NIV, the NASB reading only comprises three of (Note: This statement outrightly derlying all versions herein except does not acknowledge the Major the five “old uncials,” P46, uncial attempt to remove an indica ity reading, citing no other read identifies believers with Christ’s for the KJV—reads, “. . . for we 048 and more Greek, the Ethiopic, tion of Christ’s humanity. The full humanity, and His passion, are members of his body,” though ings at all.) and the Sahidic and Bohairic. This Majority reading does more death and resurrection. It is not in “because” is correct in modern against the Majority, Aleph-2, D, than simply refer to believers as the “body of Christ.” This is tended to be interpreted literally, English.) Codex Psi [8th or 9th], five other the process of sharing in as in Roman Catholicism’s celeb major Greek and six others spe cified, plus the Peshitta, Harclean, Christ’s death and resurrec ration of the mass.) Armenian, and Vulgate.) tion!
KJV Philippians 2:6, 7 — “Who, be ing in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: . . .” (The Majority and TR both use the word ekénose (from kenóō), “to empty or abase,” in verse 7, but the KJV committee produced a more idiomatic translation.)
Colossians 3:6 — “For which things’ sake the wrath of God cometh on the children of dis obedience.”
ESV ESV reads: “. . . who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but made himself nothing, taking the form of a ser vant, being born in the likeness of men.” (The ESV translators simply mis translated eauton ekenose [“emp tied Himself”]) by using “made himself nothing.” Ekenose [ek-e´noce-ay] means, again, “to empty,” or “to abase.”)
Reads: “On account of these the wrath of God is coming.”1 Foot note reads: “1 Some manuscripts add upon the sons of disobedi ence.” (The NA Greek omits the last clause, but the UBS includes it. The translators chose the NA27 reading over that of the UBS3. Omission follows the RSV.)
1 Thessalonians 1:1 — “Paul and Silvanus, and Timotheus, unto the church of the Thessalo nians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.”
ESV: “Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Fath er and the Lord Jesus Christ: Grace to you and peace.”
NASB
NIV
NASB reads: “Who although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied himself . . .”
NIV reads: “Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing; . . .”
(Note that the NASB does cor rectly translate the word ekénose [ek-en´-oce] here—“emptied.”)
Reads: “For it is because of these things that the wrath of God will come upon the sons of disobedi ence.” Footnote reads “Two early manuscripts do not contain upon the sons of disobedience.” (The footnote casts doubt—only two MSS—on the validity of the reading. Wrongfully confusing! The footnote refers to P46 [3rd] and B [4th], the latter being many moderns’ “sacred” manuscript.)
NASB: “Paul and Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.”
PROBLEM
The underlying Greek is differ ent, as usual—remarkably dis parate source texts based upon NT mss divergent in 8,000 places (J. A. Moorman). The Majority text under girds the KJV. Note that the KJV makes (No! God’s Son, Jesus Christ, did two critical points in this text: claim equality with God—because 1) Christ is co-equal with God the Father; yet 2) He willingly He is co-equal to God—and He abased (Gk. “kenόō”) Himself did not need to “cling to” or while God in bodily form, ac “grasp” it: He already had it! As cepting the despised shame in for “nothing” here, this is a con textual misuse of the Greek kenóō. the flesh. The New Testament is a testimony to Jesus’ divinity, Christ “emptied himself” by taking yet the minority text denies it “the form of a servant.” ) here!
Reads: “Because of these, the wrath of God is coming.” Foot note reads, “Some early manuscripts coming on those who are disobedient.” (Not many MSS. [See right.] But the Majority also is supported by Aleph, A, C, D-1, F, G, K, L, P, and Psi, and six other specified uncials, as well as by the Syriac Peshitta and Harclean, the Gothic and Armenian, and more.)
NIV: “Paul, Silas and Timothy, to the church of the Thessaloni ans in God the Father and the Lord Jesus Christ: Grace and peace to you.” Footnotes read: “a1 Greek Silvanus, a variant of Silas. b1 Some early manuscripts 27 3 (NA-UBS are supported only by (Both the NA and UBS Greek Greek MSS B, F, G and Psi, sever you from God our Father and do not include “from God our the Lord Jesus Christ.” al Old Latin, the Peshitta and Ar Father and the Lord Jesus Christ.” (The 1550 Robert Estienne TR, menian, plus some of the Coptic (“Some early . . .” is correct, succeeding the Majority, reads “. . . No footnote even is included to including uncials K [9th], L [9th], P Sahidic [northern Egypt] and from God our Father and the Lord reference another reading.) [6th or 9th], 048 [6th], 049 [9th], plus Ethiopic.) Jesus Christ.” Erasmus [1516] 056 [10th], 075 [10th], 0142 [10th], penned this before Tyndale.) 0150 [9th], and 0151 [9th].)
The Majority reading is “chil dren of disobedience.” (Greek for children and sons is the same: “uihos” [hwee´-os].) This same phrase also appears in Eph. 2:2 and 5:6. “Children of disobedience” are unbeliev ers who thus habitually behave egregiously against God’s will —the class of the lost doomed to hell. The only opposing MSS are B, D, P46, the Sahidic, and some Ethiopic, plus some of the Byz. text.
The Majority has the greeting “. . . from God the Father and Jesus Christ the Son.” P46 also supports. Three of the earliest five MSS, Aleph, A and D (however corrupt, in places), also read so. The villainous Vaticanus (B) supports the minority. This may have been an early scribal attempt to “eliminate repetition,” as done, historically, by scribes, some Fathers, and by many modern translators.
KJV 1 Timothy 3:16 — “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, be lieved on in the world, received up into glory.”
ESV Reads: “Great indeed, we con fess, is the mystery of godliness: He 3 was manifested in the flesh, vindicated 4 by the Spirit, 5 seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.” Footnotes read: “3 Greek Who; some manu scripts God; others Which. 4 Or justified. 5 Or vindicated in spirit.”
(See 1 Peter 4:14.)
1 Timothy 6:5 — “. . . Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.”
NIV
PROBLEM
Reads: “By common confession, great is the mystery of godliness: He who was revealed in the flesh, was vindicated in the Spir it, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.”
Reads: “Beyond all question, the mystery of godliness is great: He appeared in a body, was vindic ated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.” Footnote reads “c16 Some (Some other Greek manuscripts read “He who,” as shown here, but manuscripts God. d16 Or in the these are among the fewest extant. flesh.” “He,” in the NIV, has abundant (Not only is “appeared in a body” support in Aleph, D, G and F, a incorrect according to the Greek, paucity of the Byz., plus the Pe shitta and Harclean, the Armenian, but it also is plainly ignoble! The Lord of glory “appeared in a and the Gothic, the Coptic, and body” rather than “was manifest in more. But the Greek holds the the flesh”? Detestable.) most weight.)
As usual, the Majority text re bukes nearly all modern “Bible” versions, reading “God.” The Greek for “He,” “God” and “Christ” each is a different word. “Who” and “which” are the same word in Greek. Notice how the meaning is different, among the variants, within this context. The third copies of Aleph and A, C-2, and D-2 also read “God.” Elev en other specified Greek MSS read “God,” plus a few of the Vulgate. This is one of the fore most passages clearly estab lishing God’s manifestation in the flesh in the form of His Son, Jesus Christ!
Reads: “For to this end we toil and strive, 2 because we have our hope set on the living God, who is the Savior of all people, espe cially of those who believe.” Footnote reads: “2 Some manu scripts and suffer reproach.”
The NASB, also milder than the The NIV also mitigates the KJV, reads “strive.” connotation with “strive.” (Aleph, A, and C, plus the Greek (The minority Greek source reads, in F [9th] and G [9th], support the “toiling [kop-ee-ah´-ō] and strug minority text, as do Psi [8th] and K gling [a´-gonid´-zo-mahee]” rather [9th], and many other Greek. than “labour and suffer reproach.”) Joining the Byz. are Aleph-2, D, eight other specified Greek, the Peshitta and Harclean, the Coptic, the Armenian, and much more.)
The Majority reading supports “suffer reproach,” as do Aleph2, and Codex Beza (D), three major uncials and six others, plus much more. “Suffer re proach” places the rightful bur den of discipleship and sub sequent receipt of rebuke, etc., on the believer. Jesus said that faithful believers will be re proached.
ESV: “. . . and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.”
NASB: “. . . and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain.”
(Omitting the last phrase nullifies the doctrine of separation, upon which believers are to center their lives!)
(The Greek apesterémenōn means both “destitute” and “deprived”— the compound root words being apo, “to separate,” and steréo, “to deprive.” Hence, combining the words, in effect, enhances the potency of the Greek word. Greek is a language of emphasis through repetition and the use of double positives and double negatives.)
(Some other Greek manuscripts read “He who,” but these are among the fewest.)
1 Timothy 4:10 — “For there fore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.”
NASB
The Majority reading supports “from such withdraw thyself,” as does the Greek of D-2 (2nd corrected), and five other major Greek, plus the Syriac Peshitta and Harclean, others. Defying are largely Aleph, A, D, F, G, and 048, plus the Coptic, Vul gate, and some Byz. Some (“Robbed” is both a legitimate meaning and a suitable application miffed scribe(s) was/were of of the word apesterémenōn in this fended by the separatist doc trine prescribed by God context.) through Paul—“Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.” —2 Corinthians 6:17
NIV: “. . . and constant friction between men of corrupt mind, who have been robbed of the truth and who think that godli ness is a means to financial gain.”
KJV
ESV
NASB
NIV
Hebrews 1:3 — “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high . . .”
Reads: “He is the radiance of the glory of God and the exact imprint of his nature, and he up holds the universe by the word of his power. After making purifica tion for sins, he sat down at the right hand of the Majesty on high.”
Reads: “And He is the radiance of His glory and exact represent tion of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high . . .”
Reads: “The Son is the radiance of God’s glory and the exact rep resentation of his being, sustain ing all things by his powerful word. After he had provided pu rification for sins, he sat down at the right hand of the Majesty in heaven.”
Hebrews 1:5a — “For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?”
ESV: “For to which of the angels did God ever say, ‘You are my Son, today I have begotten you’”?
NASB: “For to which of the an gels did He ever say, ‘You are My Son, today I have begotten You?’”
NIV: “For to which of the angels did God ever say, ‘You are my Son; today I have become your Father?’” Footnote reads “Or have begotten you.”
Hebrews 7:21 — “(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the or der of Melchisedec . . .)”
ESV reads: “. . . but this one was made a priest with an oath by the one who said to him: ‘The Lord has sworn and will not change his mind, “You are a priest forever.”’”
Omits “after the order of Melchisedec.”
Omits “after the order of Melchisedec.”
PROBLEM
Majority text supports KJV reading, “by himself purged our sins,” plus ancient papyrus P46, D, H-c, and nine other Greek, plus the Peshitta, Harclean, and more. What is missing in mod ern versions is that Christ alone expiated our sins through His vicarious, bloody sacrifice. This variant could be the result (“Radiance” [apaugasma] is okay (Sinaiticus [Aleph], Alexandrinus (“Word of his power” and “power of early Gnosticism, promoting the Catholic doctrine that in this instance. “Nature” [hupo- [A] and Vaticanus [B] support this ful word” differ. “The Word” is stáseos], rather than “person,” is reading, along with many other from the Son’s authority: It is not works are part of salvation. acceptable. “Imprint” [charakter], Greek, several of the Old Latin, just a “powerful word,” but also a Some of the “revered” early rather than “image,” is fine.) the Vulgate, and the Armenian.) “Word of His power.” —JFB Bible Church Fathers believed in this —an evolution into the early Comm., Vol. 3, p. 527.) Romish Church. Majority text reads “begotten thee.” The Greek gennao (ghen-nah´-ō) means “to bear, beget, bring forth, conceive, father.” “Spoken of the rela tionship between God and the (The ESV largely follows the RSV, (According to the often-corrupt Messiah, called His Son” (Heb. but it has been degraded with con NU Greek text, “God,” in fact, is (The Greek gennao does mean, 1:5, et. al.), according to temporary language and changed not included here, but, rather, lastly, “to father,” but the NIV word order—and word addition, as “he.” The Greek eipen means “he reading is passive, almost indicat Strong’s Complete Word Study Concordance. (God had always well. It has a modern “flow,” but said” rather than “God said.” In ing that some event occurred to been Jesus’ father, but had “be sacrifices the KJV’s majesty.) multiple interlinears the word also somehow “make God Jesus’ gotten” Him in the flesh at His “God” is inserted into the Greek.) father.”) earthly birth).
(Melchisedec was Abram’s and the people’s first high priest, and he represented all people—just as Christ has replaced him to repres (Replacing “repent” with “change ent all believers now! Jesus’ “antehis mind” is a stylistic condescen (Remember God’s warning, in sion to a lackadaisical readership. type,” Melchisedec, here is simply left out of the priestly line that Revelation, against “adding to” or “Repent” is a biblical word—a “taking away from” God’s words. theological term. Furthermore, the ends with Christ.) The Scriptures are God’s words ESV reverse interlinear shows that “breathed out” to elected men the words “. . . one was made a being His chosen instruments.) priest” were added in English.)
The Majority text includes “after the order of Melchizedek,” as do codices Aleph-2, A, D, nine other Greek MSS, (Only some Aleph copies with 46 slight variants, B, C, and P , one the Peshitta and Harclean, the Old Latin manuscript, the Vulgate, Ethiopic, and more. It seems clear, here, that some scribe the Armenian, the Sahidic, and some Bohairic [Coptic], testify to simply committed the error of the minority textual apparatuses.) haplography: accidentally omitting words that he thought absent from the “exemplar” (copyist’s source)—or that he disagreed with the source read ing and omitted it.
KJV Hebrews 9:11 — “But Christ be ing come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; . . .” (Actually, the Byzantine Greek and the Textus Receptus do not read “more perfect,” but, rather, “complete,” or “perfect.” The Greek teleioteras does not carry the modifier “more.” This was an idiomatic translation by the KJV, reflecting characteristics of thencurrent English.)
Hebrews 10:34 — “For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in your selves that ye have in heaven a better and an enduring sub stance.”
ESV Reads: “But when Christ ap peared as a high priest of the good things that have come,2 then through the greater and more perfect tent (not made with hands, that is, not of this cre ation.)” Footnote reads: “2 Some manuscripts good things to come.”
Reads: “But when Christ ap peared as a high priest of the good things to come . . .” Foot note reads, “Two early mss read that have come.”
ESV reads: “For you had com passion on those in prison, and you joy-fully accepted the plun dering of your property, since you knew that you yourselves had a better possession and an abiding one.”
NASB reads: “For you showed sympathy to the prisoners and accepted joyfully the seizure of your property, knowing that you have for yourselves a better possession and a lasting one.”
NIV
PROBLEM
Reads: “When Christ came as high priest of the good things that are already here . . .” Foot note reads, “Some early manu scripts are to come.”
Majority text reads, “good things coming . . .” In the NIV, “some,” again, is outright de ception—most being correct (majority)! The Greek apparatus supporting modern versions reads, “good things that have (The NRSV—herein not included now come . . .” The “good (“Two early MSS”?—evidently —footnote reads “Other ancient things” to which the author of P46 [with slight variation] and B authorities read good things to Hebrews refers clearly—based come.” Yes, again, the vast major on context and biblical doctrine here [based on the NA27 critical apparatus—notes at page bottom]. ity! The Byz. text reads so, along —are believers’ eternal heav enly inheritance received “old uncials” Aleph and A, (“Some manuscripts”? How about Often, when modern versions refer with 2 th through acceptance of Christ, D [Claromontanus—5 cent.], to “early manuscripts,” they mean more than 99%?) and rewards for godly deeds moderns’ beloved cursive 33 some or all of the five “old un th [11 ], the Old Latin and Vulgate, done on Earth. Only two early cials,” and/or third cent. papyri.) Greek MSS support the NIV the whole Coptic, and more.) reading.
(The KJV reading does transpose (The NA27 and UBS3 source texts the Majority text’s “and remaining read differently about who is in possession” and “in the heavens.”) bonds: “those” [tois] and “prison ers” [desmiois], respectively. The Majority reads “in my bonds” [desmois mou].)
Hebrews 11:11 — “Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.”
NASB
Reads: “By faith Sarah herself received power to conceive, even when she was past the age, since she considered him faithful who had promised.”
The Majority text supports the existence of “in heaven” (“in the heavens”), which certainly is different from the less-spe cific “eternity,” and from “last ing possessions.” Again, on the basis of the older but corrupt Alexandrian (Egyptian) manu (The modern versions have relat scripts P46, Aleph and D, plus (The NU Greek apparatus also re ively substantial support; yet they the more-reliable Codex A, the places “For indeed in my bonds remain overwhelmingly outnum “critical text” reigns supreme you suffered with me” with “And bered by the Majority, secondin the modern versions. Other with the prisoners you cheerfully corrected copies of Aleph and D, modern support is from P13, suffered. . . .” Note that none of seven other major uncials, and the one cursive, some of the Byz., these modern versions accurately Peshitta, Harclean, and Armenian, several of the Old Latin, some represents its own Greek.) Ethiopic, more. plus more.)
Reads: “By faith even Sarah her self received ability to conceive, even beyond the proper time of life, since she considered Him faithful who had promised.”
NIV reads: “You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.”
Reads: “By faith Abraham, even though he was past age—and Sarah herself was barren—was e abled to become a father because he considered him faithful who had made the promise.” Footnote (The NA Greek reads spermatos, (The Zondervan NASB/NIV inter reads, “Or By faith even Sarah, “seed,” or “issue”—by implication linear inserts into the running in who was past age, was enabled to “offspring”—after katabolēn, terlinear English “Abraham was bear children . . .” “conceive.” But for comprehen enabled to become a father . . . ,” sion and “stylization” purposes, despite the NA Greek’s reference (The NU text here breaks from the the committee omitted “offspring” only to Sarah! Then, in the English Byz. and TR by emphasizing Ab from the English.) column, only Sarah is mentioned!) raham’s role rather than Sarah’s.)
Majority supports the KJV reading. The NU text reads “By faith Abraham was enabled to become a father , . . .” yet the NASB defies the same source text. Why the divergence, here? Modern translators vacillate among their apparatuses and MSS—whatever suits them. They are attempting to “recon struct the original Scriptures,” yet have not decided which texts are pure—absolute folly!
KJV
ESV
NASB
Hebrews 11:37 — “They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormen ted; . . .”
Reads: “They were stoned, they were sawn in two,1 they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mis treated.” Footnote reads: “1 Some manuscripts add they were temp ted.”
Reads: “They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins being destitute, afflicted, ill-treat ed . . .” Footnote reads, “One early ms does not contain they were tempted.”
James 2:20 — “But wilt thou know, O vain man, that faith without works is dead?”
ESV: “Do you want to be shown, NASB: “But are you willing to you foolish person, that faith recognize, you foolish fellow, apart from works is useless?” that faith without works is use less?” (The Greek gnōnai is used in all (Out of 5,300-plus Greek mss, four texts here, but it means “to know,” “to understand,” or “to per only the abominable B, plus C support the minority text. Also, a ceive,” not “to learn.” This is a bit few Vulgate, several Old Latin, of a stretch.) and the Sahidic, plus some Greek uncials, pay misguided homage to the wretched Vaticanus.)
James 4:4 — “Ye adulterers and adulteresses, know ye not that the friendship of the world is en mity with God? whosoever therefore will be a friend of the world is the enemy of God.”
ESV reads: “You adulterous people! 3 Do you not know that friendship with the world is en mity with God? Therefore who ever wishes to be a friend of the world makes himself an enemy of God.” Footnote reads: “3 Greek You adulteresses!”
NIV
PROBLEM
Reads: “They were stoned; they were sawed in two; they were put to death by the sword, They went about in sheepskins and goatskins, destitute, persecuted and mistreated . . .” Footnote reads, “Some early manuscripts stoned; they were put to the test; . . .”
The Majority text supports the KJV. Although the NU Greek source text supporting most modern versions excludes “were tempted,” the NASB in cludes it anyway. Again, why are the translators defying their own source text? Probably be cause they know that doing so is correct. Also note the NASB footnote—probably referring to (The Greek kakouchoumenoi (Underlining mine.) (Because the Byzantine manu Aleph or B. Most moderns do means “to maltreat,” “to suffer ad script tradition dates back to at not believe in “verbal” inversity,” “to torment.” But surely (The footnote indicates the trans least the fourth century [and likely spiration—the actual words of “tormented” is the most suitable lators were certain that “they were God in the pure Scriptures. English here! Also, despite its ab earlier still], “some” probably is tempted” was a later scribal inter sence from the NA Greek, epeir- incorrect—with “early” referring This allows them to manipulate polation.) to MSS of the 7th century or and mix texts—even denigrate ásthesan, “they were tempted,” before.) the supernatural. has been added in English.)
(The minority Greek reads moi chalides [adulteresses], omitting moichoi kai [adulterers and] be fore. Footnote is not included in the first edition of The Reforma tion Study Bible.)
NASB reads: “You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.”
NIV: “You foolish man, do you want evidence that faith without deeds is useless?” Footnote reads “Some early manuscripts dead.”
The Majority reading is “dead” (Gk. “nek-rōs´”), in cluding one of the modern “critical text” keystones, Co dex Sinaiticus (Aleph). A and (Only two of the “earliest” [or C-3 (3rd corrected) also sup “early”] manuscripts, codices B port the Majority reading, and C, read the Gk. “argōs´,” un plus six other major uncials, profitable or inactive. Only 11 oth and much, much more. Note er MSS, families and versions read that dead and useless have “useless.”) very different meanings! NIV reads: “You adulterous people, don’t you know that friendship with the world is hat red toward God? Anyone who chooses to be a friend of the world becomes an enemy of God.”
The Majority supports “adulter ers and adulteresses,” as does Aleph-2. Also supporting the Majority are seven other Greek uncials, and the Syriac Harclean (7th). Note how only the NIV agrees with the KJV and the Byzantine text-type. Min3 (The UBS Greek also reads bouority Greek support exists in lethe, “might plan,” rather than (Minority Greek support exists in Aleph, A, B, several Old Latin “wishes.”) Aleph, A, B, several Old Latin and and one Vulgate, and the Pe one Vulgate, and the Peshitta [2nd], shitta (2nd), Armenian (5th), Armenian [5th], Ethiopic [4th or Ethiopic (4th or 6th), and Coptic 6th], and Coptic [two versions], [two vers.], plus some of the plus some of the Byzantine mss.) Majority (Byz.) manuscripts.
KJV
ESV
1 Peter 1:22 — “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently.”
Reads: “Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart.”
NIV
PROBLEM
Reads: “Since you have in obedi ence to the truth purified your souls for a sincere love of the brethren, fervently love one an other from the heart.” Footnote reads: “Two early mss read a clean heart.” (An incomplete structure in the (The minority has excellent sup NA Greek led to the committee (“Fervently” was added by the port in five significant uncials and KJV translators for emphasis—un adding “Having.” But both minor many Byz. Greek, P72, the Peshitta ity texts omit “through the Spirit.”) necessarily.) and Harclean, the Vulgate, and the Coptic, plus portions of the Old Latin and Armenian.)
Reads: “Now that you have puri fied yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart.”
Though the most-ancient ma nuscript evidence (five of the oldest extant MSS—P72 [3rd century papyrus], Aleph, A, B, C) supports the omission of “through the Spirit,” the Major ity text includes it, as do six major uncials, and some Ar menian. Katharas kardias, “from a pure heart,” also is in the Byz. text. Remember that the Greek always holds greatest weight because it is the original NT source language.
1 Peter 2:2 — “As newborn babes, desire the sincere milk of the word, that ye may grow thereby.”
ESV: “Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation.”
NASB: “. . . Like newborn ba bies, long for the pure milk of the word, so that by it you may grow in respect to salvation.”
NIV: “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation.”
(The Majority text and the Textus Receptus each read “by it you may grow.” That is, grow spiritually. Note that according to the NT Greek texts of Erasmus [1516], Theodore Beza [1598], Tyndale [1526], and even the Majority text —all partial sources for the KJV— the Authorized Version [1611/ 1769/probably others] is some what incorrectly translated, as above, in the first independent clause. Each of the aforementioned Greek sources reads—almost pre cisely—“desire [or ‘long for’] the pure [or ‘unadulterated’] spiritual [logikon] milk . . . ”)
(The NA text reads “. . . by it you may grow up to (or “into”) salva tion.” Peter’s letter targeted recent Gentile Christian converts, those who already knew Christ. Thus, he was exhorting these “newborn babes” in Christ to grow in the love and knowledge of the Savior by reading existing Scripture [Old Testament]. Peter was not—as the ESV and its present brethren indic ate—commanding unbelievers to become saved by reading Scrip ture! Salvation of the soul comes only through personal interaction with Christ: sin confession; repent ance; and acceptance of Christ as sovereign Lord over one’s life.)
(The NA text reads “. . . by it you may grow up to (or “into”) salva tion.” The translators appear to be unsure as to the spiritual state of Peter’s listeners, hence substitut ing “in respect to” for “up in your . . .” Furthermore, the English trans lation does not match the minority Greek source apparatus. Also, the translators appear to have reached a hybrid compromise with “in re spect to” substituted for “up to” or “up into,” bridging the gap between the Byz./TR and minority readings.)
(The NA Greek text reads “. . . by it you may grow up to (or “into”) salvation.” The English is a some what sensible reading [“up in your”], but it still is incorrect, the words “to salvation” apparently having been added by some scribe[s] for unnecessary clarifica tion. [See KJV reading.] And a be liever does not “grow up to” salva tion—only an unbeliever; and this still would represent an awkward reading. These translators, too, have reached a compromising reading.)
1 Peter 3:16 — “Having a good conscience; that, whereas they speak evil of you, as of evildo ers, they may be ashamed that falsely accuse your good conver sation (behavior) in Christ.”
Reads: “. . . having a good con science, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame.”
Reads: “And keep a good con science so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame.”
Reads: “. . . keeping a clear con science, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander.”
(The Greek for “speaking evil” or (“Behavior” inserted by author for “slandering” differs in the texts: present/active in Majority/TR; clarification of antiquated term past/passive in critical text.) “conversation.”)
NASB
(Footnote reads: “Some early manuscripts from a pure heart.”)
Majority reads, “. . . by it you may grow.” Writes J. A. Moor man of the contorted modern renderings resulting from nu merous of the earliest MSS: “A classic salvation by works alteration which despite its un cial and versional support can not possibly be right. The NIV/ NASB translators did not trans late literally here!” Indeed, the NU text reads, “. . . by it you may grow up to salvation.” The translators did not do so liter ally because they knew the Greek to be non-doctrinal. (Sal vation is a one-time event at a fixed moment —not a process!) The Byz. text, L (9th) and three other Greek uncials are correct. NU support are seven major uncials and much of the Greek cursives, Old Latin, Vulgate.
Inclusion of “as of evildoers,” as in the Majority, accentuates the significance of the right eous believer being falsely ac cused. Three of the five “old (Only P72 and Psi, many Greek cur- (The NA actually reads “. . . so that uncials” (Aleph, A, and C), six in the very thing in which you are significant uncials, the Bohairic sives, plus three of the Old Latin [2nd], the Vulgate [5th], Harclean, and being slandered, those who are re (3rd), the Peshitta, and the Armenian, and the Sahidic, represent viling your good conduct in Christ Ethiopic, support the Byz. will be put to shame.”) the minority text apparatuses.)
KJV 1 Peter 4:1 — “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves like wise with the same mind: for he that hath suffered in the flesh hath ceased from sin. . . .”
ESV
NASB
Reads: “Since therefore Christ suffered in the flesh, 4 arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin.” Footnote reads: “4 Some manuscripts add for us; some for you.”
Reads: “Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suf fered in the flesh has ceased from sin.” Footnote reads “i.e. suffered death.” (The Greek ennoian means “in tent,” “mind,” “thought,” “will,” etc., not “purpose.”) 2 Peter 1:21 — “For the proph ESV: “For no prophecy was ever NASB: “For no prophecy was ecy came not in old time by the produced by the will of man, but ever made by an act of human will of man: but holy men of men spoke from God as they will, but men moved by the Holy God spake as they were moved were carried along by the Holy Spirit spoke from God.” by the Holy Ghost.” Spirit.” (The NA Greek reads thelémati, (“. . . Came not in old time” does (“Produced” is quite a stretch— “will,” “resolve,” “purpose,” or not appear in the Byz. text or most and unnecessarily—from “carried” “design”—“was ever made” being TR. Erasmus was the origin. or “brought forth,” some of the “Carried” or “brought forth” are meanings of the Greek ēnechthē, a poor translation. Notice the word-order change in last half.) much-preferable to “came.”) from the primary verb pherō.)
NIV
PROBLEM
Reads: “Therefore, since Christ suffered in his body, arm your selves also with the same attitude, because he who has suffered in his body is done with sin.”
The Majority text, Aleph-2, A, and five other significant un cials, plus the Harclean, Ar menian, and Ethiopic, include “for us.” The chief opponents are P72 (3rd), B, and C. For whom did Christ suffer and die? Was it for the flora and fauna? No—for His greatest creation: mankind!
(The Greek pépautai means “to cease,” “desist,” or “refrain,” not “be done”—a bit of a stretch.)
NIV: “For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.” (The Majority text reads agioi anthropoi, “holy men.” The NA simply omits “holy.”)
Again, the vast majority of ex isting Greek mss contain “holy”—including codices A and C, plus seven other major uncials, the Syriac Philoxenian (6th), and more. But the essen tial modern-version pillar, Co dex B, omits the word—as do P72, P (9th), many Greek curs ives, the Harclean, Bohairic, and Armenian.
2 Peter 2:4 — “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; . . .”
Reads: “For if God did not spare angels when they sinned, but cast them into hell 2 and committed them to chains 3 of gloomy dark ness to be kept until the judg ment.” Footnotes read: “2 Greek Tartarus 3 Some manuscripts pits.”
Reads: “For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment; . . .”
Reads: “For if God did not spare angels when they sinned, but sent them to hell, putting them into gloomy dungeons to be held for judgment; . . .” Footnote (The Greek seirais zophou means reads, “Some manuscripts into “chains of darkness”—period. Yet chains of darkness.” some modernists opt for the Greek reading appearing in the partial source of the 1881 ERV—Westcott (“Chains of gloom . . .” would be (The Greek Tartarosas means & Hort’s own Greek, which reads correct.) “hell,” or the lowest part of Hades, seirois, the masculine form. The not “pits.”) ERV reads so, with many allies.)
The Majority reads, “gave them over to chains of darkness . . . .” The NA source reads, “commit ting them to chains [or ‘pits’] of thick (utter) darkness , . . .”— similar to the Byz. Some mod erns write such things as, “. . . In prof. writ. is a pit” (Thayer). Vin cent wrote, “The best texts . . . substitute . . . pits or caverns.” The NA Greek does not include tartarosas, “cast down to hell.” Tartarus is not “lower than Hades,” but the lower part of it.
2 Peter 3:10b — “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.”
ESV reads: “But the day of the Lord will come like a thief, and then the heavens will pass away with loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed.”b Footnote reads: b Other ancient authorities add will be burned up.”
NASB reads: “. . . in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.” Footnote reads, “Two early mss read dis covered.”
Majority reads, “. . . in which the heavens with roaring speed (rhoidzedon) will pass away, and the elements being burned up by intense heat will be destroyed, and the earth and the works in it will be burned up.” Again, note “some manuscripts” being cited as having different reading, rather than “the majority.” Addi tionally, the NU text reads “will be exposed . . . ,” or “will be dis covered . . .” Moderns don’t fol low their own Greek. The Byz. is supported by six major uncials, the Harclean, Bohairic.
(The KJV translators used “great noise” and “shall melt with fervent heat” from the more-refined Textus Receptus, rather than following the shorter Majority text. “Terrible noise” originated from Tyndale.)
(The Greek word rhoidzedon here literally means “loud noise,” and is (“. . . Being burned up will be des used uniquely in this context in the troyed,” and “. . . will be com New Testament. It also means pletely burned,” are the Byzantine “with a great noise,” “whizzingly readings. The Old Latin, Harclean, [hissing] with a crash,” or “with roaring speed.”) and Ethiopic support.)
NIV reads: “. . . The heavens will disappear with a roar; the ele ments will be destroyed by fire, and the earth and everything in it will be laid bare.” Footnote reads, “Some manuscripts be burned up.” (The Greek eurethesetai, meaning “will be discovered/found, ob served or gathered,” here is substi tuted in the NIV—and other mod ern versions—for pareleusontahai, meaning “will/shall pass away, in the KJV, TR, and Byz.)
KJV
ESV
NASB
NIV
1 John 1:7 — “But if we walk in the light, as he is in the light, we have fellowship one with anoth er, and the blood of Jesus Christ his Son cleanseth us from all sin.”
Reads: “But if we walk in the light, as he is in the light, we have fellowship with one anoth er, and the blood of Jesus his Son cleanses us from all sin.”
Reads: “. . . But if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Je sus His Son cleanses us from all sin.”
Reads: “But if we walk in the light, as he is in the light, we have fellowship with one anoth er, and the blood of Jesus, his Son, purifies us from all sin.”
(Understanding “light” properly in this context requires beyond super ficial word study, but the answer is found in a good lexicon: “phōs” (SRN 5457)—“(III) Figuratively, moral and spiritual light and knowledge which enlightens the mind, soul or conscience. . . .” p. 2176, Strong’s Complete Word Study Concordance) (About walking in this “light,” Henry Alford [nineteenth century] wrote that it is “. . . an identity in the essential element of our daily walk with the essential element of God’s being.”)
(All three of these modern ver sions, and others, are without Christou, “Christ,” following Iē sou, “Jesus.” This is the result of ancient scribal malice deliberately to dis-join the two terms which completely define Christ’s iden tity: Jesus (his name)—“the Lord saves”—and Christ, His purpose: Christ and Messiah [Messias] each meaning “Anointed One.”)
1 John 2:20 — “But ye have an ESV: “But you have been anoin unction from the Holy One, and ted by the Holy One, and you all ye know all things.” have knowledge.” 1 Footnote reads: “1 Some manuscripts you (As in both the Majority text and know everything.” (Which ones?) the Textus Receptus, translators have added the English word (The UBS3 and NA27 read oidate “things” to clarify meaning, but pantes, “you know all,” but the the word obviously is not required ESV reverse interlinear committee for a complete understanding of mistranslates as, “You all have the verse.) knowledge.” [Context is critical
(No footnote appears for any other reading. Again, the NASB with holds information that its translat ors evidently think may confuse the reader, concerning evidential weight—older manuscripts versus number of manuscripts. That is, the translators hold back informa tion because they are sold on the “earliest manuscripts” rather than the overwhelming majority that oppose.)
PROBLEM
This is another of many ex amples of lower Christology among the modern versions: “Christ” is separated from “Je sus—possibly stemming from early Gnosticism. Note how the NASB committee completely misinterpreted the meaning of (Footnote reads: “b 7 Or every.” [Reference to “all.” —author] The “walk in the light,” which—in this context—is entirely re minority text actually has greater moved from some type of overall support [but not in the physical illumination in God’s Greek]: Aleph; B; C; P; Psi; and presence. The NASB commit tee mistranslated “light” (God’s some Greek cursives; the Syriac Peshitta [2nd]; the Armenian [5th]; essence) as evidently being a literal manifestation of “phōs”: the Sahidic [3rd or 4th]—northern luminescence. They also capit Egyptian].) alized Light, as if to further in dicate that it might represent the Holy Spirit, or some mani festation thereof, or some other “divine entity.” (Again, Gnosti cism?) The Byz. is supported by A and five other Greek un cials, plus some Harclean, and the Bohairic.
NASB: “But you have an anoint NIV: “But you have an anointing ing from the Holy One, and you from the Holy One, and all of you know the truth.” Footnote all know.” reads, “Some manuscripts and you know all things.” (The NASB translators showed sound judgment and wisdom in this case, not altering “unction,” or (The translators deviated from the NU Greek, which reads kai oidate “anointing”—from the Greek pantes, “and you all know.” In a re chris´-ma, meaning precisely cent Zondervan interlinear, they anointing or unction: Strong’s Ref simply added the English “the erence Number [“SRN”] 5545. But truth” into both the interlinear and the translating committee switched regular English columns. In the here.] The ESV reverse interlinear the English words to suit their preface, renowned Greek “scholar” folks misunderstood the phrase, meaning: As at left, oidate means and teacher Bill Mounce writes, and/or they thought contemporary “May our work help all of you “you know,” and pantes means readers would not comprehend. It using this new interlinear to under “all.”) took more than 100 translators to stand the wonderful truths of God’s get this wrong!) Word, every word proceeding from
Some variation of “. . . you all know the truth” may sound more correct, but it is the result of either an inadvertent scribal error or a deliberate alteration. Only Aleph, B, P, and Psi, plus a few Greek cursives, and the Sahidic, support this reading! The meaning of the verse is that, as specified in the Jam ieson-Fausset-Brown Bible Commentary (Vol. 3, p. 635), John’s readers knew all things “. . . needful for acting against antichrist’s seductions, and for Christian life.” Again, NIV’s “some” is wholly deceptive: Most, or majority, would be correct: Byz.; A; six other un cials; the Vulgate; the Harclean; the Armenian and Ethi God’s mouth. . . . ” Modifying Scripture, then proclaiming verbal opic; the Bohairic; the Vulgate; others. inerrancy is wretched duplicity!)
KJV 1 John 4:3 — “And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.”
ESV Reads: “. . . and every spirit that does not confess Jesus is not from God. And this is the spirit of the antichrist, of which you have heard that it is coming; and now it is already in the world.” (The essence of this passage is not only to warn against those proph ets who do not acknowledge Christ as the Son of God, but also to warn against such persons and doctrines which do not recognize Him as God in the flesh! This is the spirit of antichrist spoken of here, as well—not just that Christ was not God. From the first century, Do cetists held that Christ came as a “phantom” form who was replaced by a separate, fleshy “man” on the cross.)
Revelation 6:17 — “For the ESV: “. . . for the great day of great day of his wrath is come; their wrath has come,” and who and who shall be able to stand?” is able to stand?”
NASB
NIV
Reads: “. . . And every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world.”
Reads: “. . . But every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world.”
The Majority reading supports “. . . is come in the flesh.” Modern versions hinge, again, on Aleph and B, which differ from each other 3,036 times in the Gospels alone—aside from spelling, grammar and personal pronouns. (Some wording also Supporting these (See the ESV notes immediately at (See the ESV notes at far left. No is different.) are Psi (9th,), some cursives, the left. No footnote exists for any footnote exists for any other read Coptic, the Vulgate, and more. other reading.) ing.) What is more, at least one mod ern-version interlinear “Bible” shows inclusion of these five words (in the English transla tion below the Greek), yet the translators omit them in the ac companying text, as well as in their standard versions—as you see at left—of these trans lations. Pro-modern usage against overwhelming mss evidence: Byz., six Greek un cials, the Peshitta & Harclean.
NASB: “. . . for the great day of NIV: “For the great day of their their wrath has come, and who is wrath has come, and who can able to stand?” stand?”
(This scribal error is so obvious, (See the ESV notes immediately at (See the ESV notes at far left. No that one would expect the correct left. No footnote exists for any footnote exists for any other reading to take precedence. Whose other reading.) reading.) wrath is coming? Obviously God’s, which will punish the wicked. The unrighteous are not terrified. Yet modernists use the personal pronoun auton to read “their” rather than “His” [God’s].)
Revelation 22:14 — “Blessed are they that do his command ments, that they may have right to the tree of life, and may enter in through the gates into the city.”
ESV reads: “Blessed are those who wash their robes, so that they will have the right to the tree of life and may enter the city by the gates.”
PROBLEM
NASB reads: “Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city.”
NIV reads: “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city.”
(The Vulgate, Sahidic, Ethiopic, (The robes of glorified believers (Probably a reference back to Rev. some Greek cursives, and a few are washed to white in the Lamb’s 7:9 wrongfully repeated here. Old Latin and Armenian support blood, but not of their own merit.) Most likely scribal error.) the minority text.)
The Majority text, joined by A, P, and 046, plus the Bohairic, Armenian and Ethiopic, under gird the KJV reading. The Greek word “autos” (ow-tos´), is a personal pronoun used for both the first- and third-person cases, but note the previous verse, 6:16, which refers to “the wrath of the Lamb” imme diately before v. 17 begins. Conclusive. (Defying are Aleph, C, some Greek cursives, plus the Vulgate, Philoxenian, Harclean, and several Old Lat.) The Majority text supports “. . . they that do his command ments.” The Byzantine (Major ity) reads: “Blessed are those who do his commands. . . .” Aleph and A oppose (B trun cated after Hebrews 9:13). Also supporting the Byz. are the Philoxenian and Harclean, the Bohairic, and the Armenian.
KJV Although imperfect, like every other existing NT version (other than originals), the KJV translation is based upon refinements of the Majority text tradition (Textus Re ceptus) executed by matchless, spiritually regenerate, orthodox scholars of the 16th and 17th centur ies. The lineage of the KJV repres ents an overwhelming majority of nearly identical Greek manuscripts outnumbering the modern text base by an 8-to-1 to 9-to-1 ratio. The Byzantine lineage dates back to the fourth century, if not earlier, even according to F. J. A. Hort, hence having a pure heritage ex tending back more than 1,600 years.
ESV
Promoted as an “essentially liter al” (“Literal Translation”) transla tion known for its gaining accept ance worldwide among a variety of Protestant denominations, the ESV (2005) New Testament rep resents a modern extension of the ERV of 1881, and a slight revision of the 1971 RSV (9% wording change [p. 13]), thus based on a markedly different source “critical apparatus.” This modern apparatus originally was assembled through the singular but similar efforts of naturalistic, unorthodox “scholars” of the eighteenth and nineteenth centuries (critical text of Westcott, Hort, Bernhard Weiss [3rd Edition, 1901] and Tischendorf [8th, 1872]). The source texts of the ESV New Testament are the NA27 and UBS4 The KJV was based on the content critical apparatuses. of several earlier Reformation Bibles, including Tyndale’s, The preface in the 2005 copy Coverdale’s, the Matthew’s (John righted ESV (The Reformation Rodgers), Taverner’s, the Great Study Bible) contains typical mod Bible, the Bishops, and the ernistic concessions and decep Geneva. Additionally, Theodore tions, as well as a reference to the Beza’s 1598 TR was another use of the Dead Sea Scrolls, the source, plus some of Erasmus’ Septuagint, the Samaritan Pentateuch, the Syriac Peshitta, the manuscripts (late cursives). Latin Vulgate, “and other sources” The entire translation process for to help in translating “difficult” NT passages. The writer(s) out the Authorized Version spanned right lie(s) to the reader by claim seven years, from 1604 (some work) to the final editing work in ing that “The English Standard 1610. Official work by the appoin Version (ESV) stands in the classic mainstream of English Bible trans ted translation body began in lations over the past half-millenni 1607. The final initial version was um,” comparing the ESV to Tynpresented to James I in early 1611. dale’s 1526 NT and the KJV Note that no copyright ever has (1611)! Ultimately, the ESV is a been established for the KJV— modification of the 1881 ERV— something uncharacteristic of which contained 5,600 Greek every other Bible version! changes from the KJV Greek!
NASB
NIV
PROBLEM
Long regarded as one of the “most accurate” and literal translations in existence, the NASB, upon closer examination, proves otherwise: based upon the NU critical text; often “stylized” against its Greek source text and even defying it. This version also takes liberties in word and phrase order, based on its own source Greek, and it often fails to footnote significant variant readings, such as those of the Ma jority text. It frequently has been mistranslated from its own Greek source, and it represents an “up dated” version of the 1901 ASV— the ASV being an “Americanized” version of the corrupt 1881 ERV New Testament.
The most classic, deceptive literaldynamic equivalence version avail able, the NIV is a subtly comprom ising bridge between devotion to its own vacillating, corrupt Greek source text and its commitment to a stylized, modernistic concession to a wanton, worldly readership. It softens the Bible’s critical warnings and harsh realities, alters biblical doctrine, and aggregately consti tutes a vitiated Gospel of positiv ism eagerly embraced by both be lievers and unbelievers. It is a ver sion especially designed for and ap pealing to those having “itching ears” (2 Timothy 4:3). Because of these qualities, the NIV has outsold every other Bible version since 1986—with the KJV second. (Mar keting and “stylization.)
Since the first century, heretics have attacked God’s Word, modifying it, adding to it and subtracting from it. Successive infidels established the Roman Catholic Church based on noncanonical doctrine, human constructs and self-serving ma nipulation of Scripture. One result was a minority of older manuscripts evolving into a corrupt, false “Bible” based on a “critically edited” textual ap paratus forced upon the public by naturalistic scholars and lin guistic “stylists.” Bible societ ies have become a collective corporate, rich CEO.
First released in 1966 by the Lock man Foundation, supposedly a “nonprofit, interdenominational ministry dedicated to the transla tion, publication and distribution of the New American Standard Bible, the Amplified Bible . . . ,” the NASB also underwent a signif icant update in 1995. According to the Lockman Foundation website, “In 1995 the NASB was updated, increasing clarity and readability. Vocabulary, grammar, and sen tence structure were carefully re viewed for greater understanding and smoother reading. . . .” (Author’s underlining.) You can be certain that the changes, being modernistic, further degraded God’s Word. Just look at the re vealing quote.
Note that, according to the “Biblica” web site, now repres enting the merged IBS and “Send the Light” organizations, more than 100 scholars repres The original NIV Bible was first enting 20 denominations trans published in 1978 by the Interna lated the NIV “Bible.” The tional Bible Society, then in 1984. same source states that for 30 Currently, Zondervan—a leader in years the Committee on Bible Translation (CBT) “has labored contemporary, modernistic Bible translation (highly commercialized) to bring the Word of God to —uses Bible “databases” owned by people in contemporary Eng lish.” (That is, pedantic, the International Bible Society simplistic, diluted and mis (IBS). The NIV’s modernistic asso translated .) ciations are examples of the com plexity and profit that have infilt Now nearly every modern rated the Bible-publishing business: translation states it is based on the “most ancient and best ma For more than 200 years the IBS nuscripts,” and “according to had been “sharing God’s Word around the world.” But in 2007, the accepted principles of New Testament textual criticism.” IBS adjoined the STL (Send the Light) to become Biblica. Space is These modernistic methods yet have an opponent in the spir prohibitive to fully describe how itual form of textual criticism: commercialized Zondervan’s and one well-supported since the the NIV’s relationship has become. sixteen century!
he assembler, writer and editor of this document is Edward E. Scott, age 46, a native of Jamestown, N.Y., and a current resident of Jefferson City, Mo. Mr. Scott is a humble, biblically based believer in the Lord Jesus Christ who has exhausted much of the past several years in extensively and intensively researching, reading, and studying the following urgent, complementary issues:
V English and versional (different languages/dialects) Bible history V Bible manuscript history and characteristics (genealogies, paleography, writing and recording materials, etc.) V Textual criticism (“higher” and “lower”) V Christian church history V Early heretical movements V Content of modern Bibles (beginning with the controversial English Revision Version New Testament in 1881) V Biblical and theological scholarship in the modern age V Theological modernism’s early mass movement in the nineteenth century To wit, Mr. Scott has read 32 books and papers during recent years about the above issues, while also undertaking much critical Greek word study. Furthermore, during early stages of the document (87 verses/passages) both Dr. Floyd Nolen Jones, a leading authority on OT chronology and events (The Chronology of The Old Testament), and Dr. D. A. Waite, an eminent Greek scholar and prodigious author, provided encouraging reviews of the work. He currently is a freelance computer graphics specialist and writer, and one who has written published feature articles for online content providers, as well as on professional athletes for newspapers and magazines. Mr. Scott once produced 3D, still and motion graphics for the US Marine Corps, and he has done some post visual effects for film. He has worked with computer graphics in virtually every ap plication since 1995, and he has been a published writer since 1988. It is the writer’s goal—only God willing—to publish further material similar and complementary to that contained in this document. This assemblage partially may represent a capsulization of future bound works exposing the truth behind the translation, emergence, promulgation, and pervasive public use of contemporary “pseudo-Bibles.” All honor and glory go to the Lord Jesus Christ, and I thank Him for implanting the insatiable desire to consume and apply the aforementioned content. God be praised. I am grateful for and indebted to the following publications: The Revision Revised, Centennial Edition [1883-1983] (Fort Worth, Tex.: A.G. Hobbs Publications, 1991); Which Version is the Bible?, 19th ed., rev. and enlarged (Goodyear, Ariz.: KingsWord Press, 2006); Interlinear Hebrew-GreekEnglish Bible, Vol. 4, 2nd ed. (Lafayette, Ind.: Sovereign Grace Publishers, 1985) ; Early Manuscripts, Church Fathers and the Authorized Version (Collingswood, N.J.: The Bible for Today Press, 2005); Faith Vs. the Modern Bible Versions (Port Huron, Mich.: Way of Life Literature, 2005); The Modern Bible Version Hall of Shame (Port Huron, Mich.: Way of Life Literature, 2005); The Majority Text Greek New Testament Interlinear (Nashville: Thomas Nelson Publishers, 2007); Strong’s Complete Word Study Concordance (Chattanooga: AMG Publishers, 2004); Jamieson-Fausset-Brown Bible Commentary, Vol. 3 (Peabody, Mass.: Hendrickson Publishers, Inc., 2002); Theological Dictionary of the New Testament, Abridged in One Volume (Grand Rapids, Mich.: William B. Eerdmans Publishing Company, 1985); and several others. May god richly bless you in all your affairs as you endeavor to please and Honor Him. Yours in Christ,