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.
Cover Page ............................................................................................................... 1
II.
Preface ..................................................................................................................... 2
III.
Introduction ............................................................................................................. 4
IV.
Verse Comparison .................................................................................................... 4
V.
Conclusion ............................................................................................................. 39
VI.
Colophon ............................................................................................................... 40
6Documented Discrepancies between the Majority Text/Textus Receptus and 6 the Critical Text Editions Underlying Modern Bible Versions: NLT Version (5th 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 NLT, 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 NLT 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.”
NLT
NASB
NIV
NLT reads: “. . . but she re mained a virgin until her son was born. And Joseph named him Jesus.”
NASB reads: “. . . but kept her a virgin until she gave birth to a Son; and he called His name Jesus.”
NIV reads: “But he had no uni on with her until she gave birth to a son. And he gave him the name Jesus.”
(The minority Greek text ignores that Jesus was Mary’s firstborn son! This corrupt Greek obviously reflects the Romish belief in Mary’s perpetual virginity, pro pelled by Constantine in the fourth century—the date of the two “old est” Greek manuscripts.)
(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.)
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 . . .”
NLT: “But I say, if you are angry with someone, you are subject to judgment!” Footnote reads: “Some manuscripts add without cause.”
(Underscored, italicized and/or red text has been so presented for em phasis and/or comparative argu ment. [Some italicized text was so emphasized in its source.])
(The NLT footnote implies that “without cause” is a late inter polation [addition] by a scribe. And it is not “some manuscripts” that contain “without cause,” but, rather, more than 99 percent!)
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 un cials, 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.)
NLT
NASB
NIV
Reads: “But I say, love your en emies! Pray for those who perse cute you.” Footnote reads: “Some late manuscripts add Bless those who curse you, do good to those who hate you.”
PROBLEM
Reads: “But I say to you, love Reads: “But I tell you: Love your your enemies and pray for those enemies and pray for those who who persecute you.” persecute you.” Footnote reads: “Some late manuscripts enemies, (No footnote—as exists in the NIV bless those who curse you, do —regarding the truncation of the good to those who hate you.” verse.) (Minority source text support ex (Note that the footnote truncates ists only in uncials [all caps] Aleph the Majority text reading, omitting and B, Family 1 [Caesarean], the the rest of the verse, then instead Syriac Sinaitic [4th] and Curetoni refers to it as from “some late ma an [5th], some Coptic (Egyptian), nuscripts.” This is highly decept and a few others.) ive!)
The Majority (90-95%—at least 5,072 mss) Greek says: “But I say to you, love your en emies, bless those cursing you, do well to the ones hating you, and pray for the ones mistreat ing 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, Armenian and Ethiopic.
NLT reads: “They began scream ing at him, ‘Why are you bother ing us, Son of God? You have no right to torture us before God’s appointed 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 Greek upon which the NLT is based makes no reference to God having “no right.” This plainly gives some authority to evil spirits over the Son of God! But the main issue is that the minority of early manu scripts separate “Jesus” from “Son of God”—an obvious at tempt to denigrate Christ. Only four uncials support this read ing, led by the corrupt Aleph and B. Similarly, in the epistles, numerous times “Lord” is sep arated from “Jesus.”
NLT: “. . . For I have come to NASB: “. . . for I did not come to call sinners, not those who think call the righteous, but sinners.” they are already good enough.” (Despite its omission from the (Note: This version defies its own minority source Greek for both the NASB and the NIV, the Zonder Greek source text [Nestlevan Greek and English Interlinear Aland/United Bible Society] by transposing the two groups, right New Testament (NASB/NIV) in eous and sinners. Why? Simply to cludes “to repentance,” in English, underneath the interlinear portion. place the affirmative before the negative? For “stylistic” purposes Why?) of some sort? Just for the sake of change? Only because these “scholars” have the “authority”?)
NIV: “. . . for I did not come to call the righteous, but sinners.” (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 uncials (all capitals), plus the Ferrar Family 13, the Sahidic (Egyptian), and more. “To re pentance” probably is omitted to reduce the severity of the message! Most are not amen able to the fact their intrinsic, depraved nature requires re pentance before God for justi fication.
KJV
NLT
NASB
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: “. . . No, you will be brought down to the place of the dead.” Footnote reads “Greek to Hades.” Modern versions often replace the literal source text with an explanatory substitute, rather than using a precise trans lation and explaining it in a foot note.
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.’”
NLT reads: “Someone told Jesus, ‘Your mother and your brothers are outside, and they want to speak to you.’”
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?” (“Lowring” means “to be gloomy and overcast with clouds.”)
NIV Reads: “. . . No, you will go down to the depths.” reading. The NIV’s own Greek source text reads “Hades.”
PROBLEM
(“. . . To the depths” is an explan atory and effectively vitiated sub stitute for the direct, essential and practical meaning in this context: hell.)
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 how the NIV—like some other moderns—mitigates the sever ity by using an explanatory substitute: “place of the dead”; “the depths;” “the abyss.” For most people, the thought of anyone going to HELL is too frightening to contemplate. The absolute truth wouldn’t sell their “Bibles”!
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 (Omits a reference to Jesus’ family (Only uncials Aleph and B, cursive have verse 47.” (The footnote is nothing but con “standing” outside, despite the L [9th], and cursive [minuscule] fusing to the reader: “What other Greek estekasi [es-tay´-ka-see] ap Gamma [9th or 10th], plus the pearing in its own Greek source Sinaitic [4th] and Curetonian [5th], manuscripts? How important is this?” This is none other than a text.) support the minority text, along with the Sinaitic, Curetonian, and naturalistic, modernistic scholarly means of casting doubt on what Sahidic versions.) previously was accepted as the ir refutable Word of God.)
With the exception of the di visive, confusing and decept ive footnote accompany the NIV verse, the other transla tions are okay—although the NLT should contain “stand ing.” 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 sever al MSS of the Old Latin.
NLT: “‘. . . red sky in the morning means foul weather all day.’ You are good at reading the weather signs in the sky, but you can’t read the obvious signs of the times!*” Footnote reads: “16:2-3 Several manuscripts do not include any of the words in 16:2-3 after He replied.”
NASB: “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?”
Most modern theological scholars (most of them) propose the NASB and NIV footnote contents based on seven prolific Greek, most of Family 13, the Sahidic, the Sinaitic and Curetonian, and a few other MSS. Meanwhile, the Majority text, 18 significant uncials, and the Peshitta and Harclean, defend the verse, among other manuscripts. And a lot of people don’t like the term “hypocrite.” It indicts them. It is difficult to escape consciousness of festering guilt.
(Correct here. Hades is the literal translation, from the Greek “haides” [hah´-dace]. From Strong’s Complete Word Study Concordance [p. 2013], “. . . The place [state] of departed souls— grave, hell.” In this context, the correct translation is “hades” or “hell.”)
NIV: “. . . 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 (This footnote is highly obscure. nod-zo), “being overcast,” is not verse 3.” The NA27 and USB3 include all the equivalent of “threatening.” ) words “after ‘He replied,’” but (Nevertheless, the source apparat within brackets to question authen us contains these verses!) ticity. Why only “He replied”? This is nonsensical!)
KJV 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.’”
NLT NLT reads: “‘You didn’t have enough faith,’ Jesus told them. ‘I assure you, even if you had faith as small as a mustard seed you could say to this mountain, “Move from here to there,” and it would move. Nothing would be impossible.’”
NIV
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, ‘Because 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 impossible for you.’”
(Another loose NLT translation, it (“. . . Littleness of your faith” is also uses the conditional past in literal from the Nestle-Aland27 “even in you had faith,” and the same future in “it would move.”) Greek, but incorrect.)
Matthew 18:11 — “For the Son Omits the entire verse, then foot of Man is come to save that notes with “Some manuscripts which was lost.” add verse 11, And I, the Son of Man, have come to save the (Also see Luke 19:10.) lost.” The “NA-UBS” (or “NU”) texts, supported by their Greek sources, do not include verse 11. Matthew 18:15 — “Moreover if they 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.”
NASB
Reads: “If another believer* sins against you, go privately and point out the fault. If the other person listens and confesses it, you have won that person back.” Footnote reads: “18:15 Greek your brother.”
(Also see Mark 10: 11, 12, and Luke 16:18.)
NLT: “And I tell you this, a man who divorces his wife and marries another commits adul tery—unless his wife has been unfaithful.” Footnote reads “Some manuscripts add And the man who marries a divorced wo man commits adultery.”
The Majority text (90-95%) Greek reads apistian, (a-pis-tee ´-an) “unbelief,” as do 21 signi ficant uncials, the Syriac Pe shitta (2nd cent.) and Syriac Harclean (7th cent.), numerous Old Latin, others. Opposing: codices Aleph, B, and Theta, and most of Caesarean (hybrid Alexandrian/Byzantine) groups (The minority reads, “. . . the size 1/13, plus most Sinaitic and the of a mustard seed,” while the Byz. Sahidic. “. . . Faith as a grain text reads, “. . . if you have faith of mustard seed” is supported like a grain of mustard [seed]).” by at least the Byz. and the TR.
[“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 port this verse!) this?)
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.
Reads: “If you 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 be cause of the overwhelming wit ness: 22 significant uncials; Family 13; the Peshitta and Harclean; the Armenian; others. The other Majority reading here is “rebuke” or “reprove” rather than “tell,” or “show.” “Tell” originated from Tyndale’s 1526.
(The Greek adelpho does refer to another believer in Christ, but the above is not in the Greek.)
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.”
PROBLEM
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.)
NASB: “And I say to you, whoever divorces his wife, ex cept for immorality, and marries another woman commits adul tery.”
NIV: “I tell you that anyone who divorces his wife, except 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, Codex B, and 21 significant uncials, 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.” Because doing so would not impotent term for violation of the Immorality is underlain by the seventh Commandment! It simply sell their “Bibles”? As for Greek porneia. A more accurate “immorality,” or “sexual im word is “fornication.” Moichatai is “fornication,” or “adultery,” and morality,” a more specific term God does not take this lightly!) means “commits adultery.”) is “fornication.”
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?’”
NLT NLT reads: “Someone came to Jesus with this question. ‘Teach er, what good things must I do to have eternal life?’”
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 (The NLT omits the Greek, Kai (As always, no footnote exists for (As always, no footnote exists for for the Majority reading: 17 idou, “And behold,” the translators the Majority reading. Because (Also see Luke 18:18. Note that the Majority reading. Because significant uncials; the Peshitta modernists hold that the “best” “thing” does not appear in either obviously holding that this was modernists hold that the “best” and Harclean; the Armenian; manuscripts are the “earliest” or Greek source text, but, rather, has inconsequential, thus unnecessary. manuscripts are the “earliest” or the Vulgate; more. Essentially, “early,” these translators withhold “early,” these translators withhold only the corrupt Aleph, B, D, been inserted—unnecessarily—by Also, the NU Greek does not mention of the vast majority of include “Good” before teacher, mention of the vast majority of and L oppose, plus most of translators for clarity.) Greek mss outnumbering them.) hindering meaning of the next v.) Greek mss outnumbering them.) Family 13, and a few Old Latin.
Matthew 20:16 — “So the last shall be first, and the first last: for many be called but few chosen.”
The Majority text includes the last portion of the verse, as do 21 significant uncials, the Old Latin, the Vulgate, the Peshitta (Some theologians interpret the and Harclean, and more. The “last” as being the Gentiles and the last portion of this verse has “first” as being the Jews, the latter been removed from nearly first hearing the gospel. But Jesus every modern “Bible” version speaks more about the lowliest —most likely because it indic being raised up and the mightiest ates that many hear the gospel, being lowered than He does about but few respond favorably. Doesn’t sell. Also, perhaps the Jews’ preeminence over the modern scholars do not under Gentiles.) stand this portion.
Reads: “And so it is, that many Reads: “So the last shall be first, who are first now will be last and the first last.” then; and those who are last now (This first portion of verse 16 im will be first then.” plicitly calls for a further conclu (The “called” are those who have sion. It simply seems incomplete. been invited, while the “chosen” “This and that are true, so some are those who have been genuinely thing else must follow.” This verse saved through sanctification. is not simply a retelling of the —Jamieson-Fausset-Brown Bible earlier parable in Matt. 19:30. Commentary, Vol. 3, p. 100.) What would be the sense in that?)
Reads: “So the last will be first, and the first will be last.”
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.”
NIV omits the verse from the text, then inserts the footnote: “Some manuscripts do not have verse 44.”
NLT: “Anyone who stumbles over that stone will be broken to pieces, and it will crush anyone on whom it falls.” Footnote reads “This verse is omitted in some early manuscripts.”
NASB: “And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust.”
(Verse 44 is omitted from the in (The “spiritual builders” of Jesus’ terlinear Greek in The Zondervan time, the Pharisees, Saducees and (A bit unstately in its phraseology, Greek and English Interlinear scribes, personally were being New Testament [NASB/NIV].) the NLT rendering is correct. “broken” by “falling” on [reject “Some” is an accurate statement.) 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)
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 al scholars enamored with their clude this verse is the notori ously corrupt Codex D (Bezae). false, allegedly “earlier manu scripts,” but they, like other hypo That’s right, the academics crites, do not wish to be openly re have defied Aleph and B. Why? (The verse even has been re minded of their misdeeds.) moved 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.
KJV Matthew 23:8 — “But be ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.” (The Greek kathegetes [kath-ay´gate-ace] means “teacher,” or “master.”)
NLT NLT reads: “Don’t ever let any one call you ‘Rabbi,’ for you have only one teacher, and all of you are on the same level as brothers and sisters.*” Footnote reads: “23:8 Greek brothers.” (Adelphoi [brothers] here does refer, in practice, to men and wo men. But God chose specific words for reasons, and who are we, mere men, to question His judgments?)
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.”
This portion of the verse has been omitted, with the footnote: “23:13 Some manuscripts add verse 14, How terrible it will be for you teachers of the religious law and you Pharisees. Hypo crites! You shamelessly cheat widows out of their property, and (Also see Mark 12:40, Luke 20:47.) then, to cover up the kind of people you really are, you make long prayers in public. Because of this, your punishment will be the greater.” An asterisk has been added after v. 13 to draw attention to the footnote, as the NLT does.
NASB NASB reads: “But do not be called Rabbi; for One is your Teacher, and you are all broth ers.”
NIV NIV reads: “But you are not to be called ‘Rabbi,’ for you have only one Master and you are all brothers.”
(“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.”)
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.)
(How brazen the NLT committee has been to simply remove the verse, then add a footnote!)
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.”
NLT: “The nations and kingdoms will proclaim war against each other, and there will be famines and earthquakes in many parts of the world.”
(Again, an unstately translation, defying the wording of the source (The Greek kata [kah-tah´] means Greek. And, as usual for the —among other things—“against” modern versions [based on the or “in diverse” [manifold] places.” minority Greek], kai loimoi, “and pestilences,” is omitted.)
NASB: “For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes.” (Translators have altered word order—“in various places” appearing last in the Greek—and have omitted “pestilences.”)
PROBLEM The words “the Christ” (o Christos) appear in the Major ity Greek—at least 90 percent. As for “Christ,” it also is bettersupported 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 Pe shitta, the Ethiopic, the Coptic (both 3rd cent.), and the Ar menian.) 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, Fam ily 13 (Caesarean), the Syriac Peshitta (2nd) and Harclean (7th), the Ethiopic, several Old Latin MSS, and more. The NU ap paratus is upheld only by six Greek, most of Family 1, and some of other versions. It seems quite conceivable that many modern hypocrites are sparing themselves and readers open indictment here.
The Majority text (90-95 per cent of existing mss) reads loimoi (plague, disease, pestilence). Also, 22 significant uncials, Families 1 & 13, the Syriac Peshitta and Harclean, and the Armenian (5th) and (The NIV is notorious for removing Ethiopic, support the KJV read connectors, such as “and,” “but,” ing. Only the wicked trio of “or,” and for creating more, shorter Aleph, B, D, plus E (6th), plus sentences.) the Sinaitic and Sahidic, and several other MSS, dissent.
NIV: “Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places.”
KJV
NLT
NASB
NIV
PROBLEM
Adds “or the Son himself.” Foot note reads “Some manuscripts omit the phrase or the Son him self.”
Adds “or the Son himself,” but Adds “nor the Son,” then adds provides no footnote evidence for the footnote: “Some manuscripts its appearance as an alternate do not have nor the Son.” variant to the Majority reading. (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 several Old Latin manu scripts—do have “nor the Son.” This is “lower Christology.”
NLT reads: “But when the Son of Man comes in his glory, and all the angels with him, then he will sit upon his glorious throne.”
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 modern Greek apparatus rep (The modern Greek apparatus, the resenting the minority of earlier manuscripts reads thronou dozes Majority text and the Textus Re ceptus each read thronou dozes, (dod´zace), “glorious throne.”) “glorious throne.” “Throne of his glory” must have sounded more dignified to the KJV committee.)
(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.” Eight een significant uncials support the KJV reading, plus the Pe shitta (2nd) and Harclean (7th), Family 13, and others. Oppos ing 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 24:36 — “But of that day and hour knoweth no man, no, not the angels, but my Father only.” (Remember that Jesus is co-equal to God the Father—hence, Mat thew’s not alluding to “the Son” in this verse.)
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.)
Reads: “for this is my blood, which seals the covenant . . .” Adds footnote, “Some manu scripts read the new covenant.”
Omits “new,” then adds footnote, The Majority text (90+% of Greek) includes “new.” Jesus is “Some manuscripts the new.” referring to the “new cove(Jesus’ blood was not for the old nant,” which, as specifically covenant. It had to be for the (“Some manuscripts”? No. The mentioned in Hebrews 8:6-13, “new” covenant—an eternal prom overwhelming majority—more explicitly replaces the old (“. . . Which seals the covenant” ise replacing a temporary one!) than 99 percent of total extant covenant as being a better one! even is incorrect according to the manuscripts. The translators do not Only six extant Greek uncials, NLT’s own source Greek, the NU want to “confuse the readers with P37, and few others, omit apparatus. Many modern translat the facts”!) “new”! And again, “some ma ors feel no obligation to be faithful nuscripts” is wrong! to their own source Greek!)
Matthew 27:34 — “They gave NLT: Reads “wine” rather than NASB: Reads “wine” rather than him vinegar to drink mingled “vinegar.” “vinegar.” with gall: and when he had tasted (The problem with the Greek word (See note at left.) thereof, he would not drink.” used here in the “NU” text, oinon, is that, though it is a fermented (“Gall” is bile secreted from the drink [wine], it is not sour wine. liver, and, as such, a bitter sub stance which biblically is used to The Greek oxos is correct here: sour wine—vinegar.) denote bitterness of spirit [Acts 8:23, Lamentations 3:19].)
“Oinon,” fermented drink, is incorrect . “Oxos,” rather, is sour wine—vinegar. “Vinegar” fulfills prophecy in Psalm (See note after NLT, at left.) 69:21: “They also gave me gall in my food; and in my thirst (Supporting the critical text are the they gave me vinegar to drink.” Armenian, Ethiopic, Sahidic and Support for oxos is overwhelm Bohairic, a few of the Old Latin, ing: vast majority of Greek; 18 significant uncials; the Peshitta and more.) and Harclean; others. Against are seven Greek, some of Fam ilies 1 & 13; a few of the Vul gate; others.
NIV: Reads “wine” rather than “vinegar.”
KJV
NLT
NASB
Mark 1:1 — “The beginning of Reads: “Here begins the Good Reads: “The beginning of the the gospel of Jesus Christ, the News about Jesus the Messiah, gospel of Jesus Christ, the Son of Son of God; . . .” the Son of God.” Footnote reads God.” “Some manuscripts do not in clude the Son of God.” (The footnote is true, that “some” [paltry minority] do not include the phrase, but the Greek source for the NLT, NASB and NIV, be ing the same, includes “the Son of God”! The translators have defied their own Greek text!)
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.’”
NLT reads: “In the book of the prophet Isaiah, God said, ‘Look, I am sending my messenger be fore you, and he will prepare your way.’” Footnote reads: “1:2 Mal 3:1.” (The NA Greek reading “Isaiah the prophet” is incorrect according to the manuscript evidence. Correct is en tois prophatais, “in the prophets.”)
Mark 1:14 — “Now after that John was put into prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, . . .”
NLT: “Later on, after John was arrested by Herod Antipas, Jesus went to Galilee to preach God’s Good News.”
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 tion, and the translators probably did not include the Byzantine reading because of their favorite evidence: Aleph, B, and D. To moderns, Aleph and B are tantamount to absolute truth!)
NIV
PROBLEM
Reads: “The beginning of the gospel about Jesus Christ, the Son of God.” Footnote reads: “Some manuscripts do not have the Son of God.”
At least 4,400 of the extant 5,300-plus (83%) NT Greek manuscripts contain “Son of God”! Also containing these words are the first corrected version of Aleph (“Aleph-1”) (Again, extreme deception by and 20 other significant uncials, modern translators perpetrated including Codex Vaticanus (B). because of their argument that a The modern scholars’ second cornerstone document, Aleph paltry minority of older manu scripts outweighs the vast majority (Sinaiticus), is their only docu of extant witnesses. Their opinion, mented recourse—along with a they think, simply trumps another few other Greek manuscripts, valid circumstance and evidence.) and Codex Theta (8th or 9th). This prophecy appears in Mala chi 3:1, as acknowledged in the NLT footnote. However, in the modern 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 (Despite the appearance of idou [“behold,” “lo,” “see,” “surprise”] or modern uncertainty. The Ma jority is joined by 17 significant in the Greek, the translators re move the English equivalent from Greek uncials, Family 13, the the beginning of the quote. Why?) Harclean, and others. The crit ical text is supported by six main uncials (including A, B, and D), some of Family 1, the Vulgate and Peshitta, the Cop tic 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 the same meaning, according to (Herod Antipas is mentioned (“. . . Taken into custody” is the Greek evaggelio [ee-vang-gelneither in the Majority text nor the something of a stretch from the (What is missing in these modern translations is the clarifier “king critical apparatus representing the Greek paradothevai (para-doth-a- ee´-ō]. Nevertheless, the gospel of dom of God,” which is specifically older, minority manuscript body.) nahee). The translators have unne Jesus Christ is a sacred thing, so to cessarily substituted some words replace it with the pedantic “good the type of “good news” or “gos news” certainly seems irre for what evidently, in their opin pel” being preached!) ion, are required for clarity. This is sponsible and disrespectful. Where an immense disservice to a more- is the sense of godly reverence in these translators?) capable readership.)
“. . . 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 Lat in (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
NLT
Mark 3:15 — “And to have NLT reads: “. . . And he gave power to heal sicknesses, and to them authority to cast out cast out devils: . . .” demons.”
NASB
PROBLEM
(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.)
(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.)
Some scribe(s) made a serious 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 ledge the Majority reading! The in the minority Greek—here diate left.) NASB translators are being less than 1 percent of extant selective about their footnoting. NT MSS. But the Majority text Have they attempted to denigrate includes “to heal diseases,” as the divinity of Christ by failing to do the overwhelming number footnote, here—“power to heal of other manuscripts: 21 sig sicknesses”? Are only our physi nificant uncials and five oth cians, with modern technology, ers; most Old Latin; the Latin 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.
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 anyone who blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin.”
Reads: “. . . but whoever blas phemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.”
(The minority Greek source reads aionion amartematos, “eternal sin,” rather than aionion kriseos, “eternal damnation,” or “eternal judgment.”)
Again the modern versions mitigate the severity of the sense, using “eternal sin” rather than the frightening truth: “eternal damnation”— different Greek words. The (No footnote for the Majority (Again, no footnote for the Major Majority text is supported by: reading. Solid manuscript evid ity reading.) 12 significant uncials; seven ence supporting the NA apparatus other Greek MSS; the Syriac are Aleph, B, C, L, W, Delta and Peshitta and Harclean; the Old Theta, plus four Family 13 curLatin; Family 1; others. Mod sives. Others are several scattered ern scholars’ second-favorite mss, the Vulgate, the Syriac SinMS., Aleph, even opposes aitic [4th], the Gothic, the Armentheir adopted reading. But ian, and some of the Bohairic damnation doesn’t sell their [southern Egyptian].) “Bibles.”
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.”
NLT: Verse 11b, at left, is omit ted.
NASB: Verse 11b, at left, is omitted.
(Also see Matthew 10:15.)
(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 reads: “. . . and to have authority to cast out demons.”
NIV NIV reads: “. . . and to have au thority to drive out demons.”
Reads: “. . . but whoever blas phemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin.”
Among extant Greek NT manu scripts, 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 Bo- shitta 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.)
NIV: Verse 11b, at left, is omit ted.
KJV
NLT
NASB
NIV
Mark 9:29 — “And he said unto Omits “and fasting,” and foot them, This kind can come forth note reads, “Some manuscripts by nothing, but by prayer and add and fasting.” fasting.” (The NA-UBS [“NU”] Greek (Also see Matthew 17:21.) textual apparatus simply fails to include these two critical words, “and fasting,” at the end of the verse.)
Omits “and fasting.”
Omits “and fasting,” and foot note reads, “Some manuscripts prayer and fasting.”
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.”
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.”
(Also see Matthew 18:6 and Luke (The translators wisely add “to 17:2.) loose faith,” words not included in the NU source text. But they im mediately alter the word order of the last two preposition phrases. Why?)
(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.)
Mark 9:44 — “Where their worm dieth not, and the fire is not quenched.” (Also repeated in verses 46 and 48.)
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 manu scripts hell, where their worm does not die, and the fire is not quenched.”
(Also see Matthew 17:21.)
Reads: “But if anyone causes one of these little ones who trusts in me to loose faith, it would be better for that person to be thrown into the sea with a large millstone tied around the neck.”
NLT omits the verse, then adds the footnote: “Some manuscripts add verse 44 (which is identical to 9:48).”
PROBLEM
On the basis of only three exist ing manuscripts, “. . . and fast ing” is removed from this verse (The vast majority of the Byz by nearly every modern “Bible” antine [Majority] text includes version. Is fasting now unfash “and fasting,” as do 17 significant (Only most modern “scholars’” ionable? Is it no longer deemed uncials, families 1 and 13, most of ancient duo of Aleph and B op important? The answers seem pose, along with one other uncial the Old Latin, the Vulgate, the obvious. (The significance of Syriac Peshitta and Harclean, and and a few cursives. Contemporary fasting is self-sacrifice to focus textual critics’ lynch pin is the others.) on and enhance spiritual growth Aleph/B combo. The modern crit by wholeheartedly interacting ical apparatus’ foundation is upon with and submitting to our Sa these two.) vior.) 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. The NLT’s “. . . to lose faith” also is incorrect. Once more, the translators have defied their own Greek source text, which includes “the ones who believe in me . . .” A re cent interlinear by Zondervan inserts the words “to sin” un derneath the NA Greek that ex cludes 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 (Essentially, modern critics have (A, D). Also, the words appear foregone the true Greek reading— in the Peshitta and Old Latin, the Majority text, and in 14 sig in the face of enormous evidence (The translators write “the early nificant uncials. The translators against it—because of their two MSS” in reference to only the (The NIV committee chose to be most-beloved MSS, Aleph and B. “five old uncials”—again appeal even more irresponsible than that seem to disapprove of the “re Another of their revered sources, ing to moderns’ liberalistic futility. of the NASB by deleting the verse petition” of this phrase, as well as of the foreboding tone. Some C, opposes, as do four other un A paltry minority of manuscripts is entirely—more deceptive and sin early scribes also took liberties cials, Families 1 and 13, and a few leveraged against the overwhelm ister activity by the NIV translat in their copying by “removing others.) ors. Removal here, in effect, min- repetition.” Satan is a master of ing Byzantine text copied in the imizes the penalty of eternal Antiochian region.) partial truths—what has been damnation.) manifested here!
KJV
NLT
NASB
NIV
PROBLEM
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.”
The independent clause “take up 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. thy cross . . .” is omitted. supporting the inclusion of “taking up thy cross” after “and (The minority Greek omits the key (See NLT footnote, at left.) (The minority text’s opposition: phrase apas ton stauron, “taking eight uncials—including Aleph, B, follow me,” modern versions have omitted the former. up the cross.” The cross is the C and D—the Vulgate (5th cent.), Omission reduces the burden of daily burden of obedience to God’s the Bohairic, a few MSS of the discipleship. How convenient word—a command most unwel Sahidic, and several other manu for the modernistic critical (Note that the KJV does transpose come to today’s “lukewarm” be scripts.) translators and their readers. the final two clauses, “follow me,” lievers!) Supporting the Byz. text are 19 and “taking up thy cross,” also significant uncials, Family 13 changing the tense.) (13 mss), the Harclean, the (See Matthew 16:24, Luke 9:23.) Gothic, the Sinaitic, and more. 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!”
NLT reads: “. . . Dear children, it is very hard to get into the kingdom of God.” Footnote reads “Some manuscripts add for those who trust in riches.”
NASB reads: “Children, how NIV reads: “Children, how hard hard it is to enter the kingdom of it is to enter the kingdom of God!” God.” (The basis for the omission of the clause “. . . for them that trust in riches” are only Aleph, B, Delta [9th], Psi [8th or 9th], the Sahidic Coptic [3rd or 4th], and a few of the Bohairic Coptic [3rd or 4th].)
(Jesus mentions money and riches at least 31 times in the New Testa ment—one of His most-emphas ized topics. Yet, in a critical verse, here, a modernistic textual appar atus based on a minority of corrupt manuscripts is used to defy one of the most-profound points in Scrip ture—that a preoccupation with wealth often precludes salvation.)
This verse is omitted by the NLT. The footnote reads: “Some ma nuscripts add verse 26, But if you do not forgive, neither will your father who is in heaven forgive your sins.”
Verse 26 is bracketed to indicate suspicion about validity. Foot note reads: “Early mss do not contain this v.”
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.”
(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.)
(The NA-UBS exclude this verse despite its critical doctrine: The Father will not forgive one’s sins until he/she first forgives those of others against him/her.)
(The minority text is supported only by seven uncials—including Aleph and B—and portions of the (See footnote after NLT, at left.) Armenian and Ethiopic, plus a few other manuscripts.)
The Majority text (not some manuscripts) reads, “for the ones having put confidence in riches (chré-ma) to enter into the kingdom of God. . . .” Again the translators fail to fol low their own Greek source text. Three of the oldest five e tant MSS include “for them who trust in riches,” as well as 21 significant uncials, the Pe shitta and Harclean, and much of the Old Latin (2nd), plus more. Including the omitted portion would indeed offend today’s wealthy. The true read ing wouldn’t sell. Only 14 manuscripts and/or versions extant do not include this verse. The two earliest ma nuscripts (ca. 325-360 AD), 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), Famil ies 1 &13, the Peshitta and Harclean, the Gothic, plus some Old Latin MSS, and still more.
KJV
NLT
NASB
Mark 13:33 — “Take ye heed, NLT reads: “And since you don’t watch and pray: for ye know not know when they will happen, stay alert and keep watch.” Foot when the time is.” note reads “Some manuscripts (The KJV actually is a bit idiomat add and pray.” ic here. The literal translation from the Majority text is: “Be watchful, (“And since you don’t know when they will happen” is an unneces stay awake, and pray; for you do sarily wordy and even inaccurate not know when the time is.”) translation of the minority Greek
NASB reads: “Take heed, keep on the alert; for you do not know when the appointed time will come.”
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.”
(The translators, evidently out of their own personal preference, simply took the liberty of adding “appointed” here. It does not ap —a modern “thought-for-thought pear in the Majority or NU Greek. Why do these “scholars” think [dynamic equivalent] variation based upon a modern communica they have the authority to tamper with the Word of God?) tion model by Eugene Nida.)
(Modern critics argue that this verse is an interpolation, an inser tion by a misled scribe. But the verse fulfills prophecy!)
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.
NLT omits the verse, then fol lows with the footnote: “Some manuscripts add verse 28, And the Scripture was fulfilled that said, “He was counted among those who were rebels.”
The NLT omits the entire pas sage, then adds this footnote: “The most reliable early manu scripts conclude the Gospel of Mark at verse 8. Other manu scripts include various endings to the Gospel. Two of the more noteworthy endings are printed here.” (Without this “longer ending,” the (Note: What other, “less note Gospel of Mark would end with, worthy” readings are extant? In “. . . (they) fled from the sep which manuscripts? In which ulchre; for they trembled and were “Bible” version[s], if any? Again, amazed; neither said they any the reader evidently simply is sup thing to any man; for they were posed to “take the ‘scholars’ word for it,” without any specific in afraid”!) formation being cited.)
NIV NIV reads: “Be on guard! Be alert! You do not know when that time will come.” Footnote reads “Some manuscripts alert and pray.” (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.”)
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)
(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 ma that some scribe[s] inserted the nuscripts and some other ancient words into manuscripts dating witnesses do not have Mark back no further than about the el 16:9-20.” eventh century.)
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 de fense? 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 scholars (for 500 years) have labeled, in fact, as two of the three most-corrupt extant “old uncials”—Aleph and B. Aleph and B are the only uncials omitting these verses.
KJV
NLT
NASB
NIV
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.”
NLT reads: “. . . Greetings you who are highly favored! The Lord is with you.” Footnote reads “Some manuscripts add Blessed are you among women.”
NASB reads: “. . .Greetings favored one! The Lord is with you.”
NIV reads: “. . .Greetings you who are highly favored! The Lord is with you.”
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 peace on earth to all whom God favors.” Footnote reads: “Or and peace on earth for all those pleasing God. Some manuscripts read and peace on earth, goodwill among people.”
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.”
The NLT sorely departs from even its own corrupted source texts (codices Aleph and B), reading: “. . . His parents didn’t miss him at first.”
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 . . . ,”
The Majority text reads: “. . . Rejoice, favored woman, the Lord is with you, blessed are you among women.” Three of (No footnote for any other reading (The minority texts’ only recourse the earliest MSS (codices A, C, D), plus 17 other significant —especially the Majority!) are Aleph, B, L [9th], Psi [8th or th 9 ], Family 1 [five mss], several uncials, the Peshitta and Harc (The Greek chaire means “be lean, the Gothic and Ethiopic, other Greek manuscripts, and the well,” “God speed,” “greeting,” plus the Vulgate and several of Sahidic, Bohairic, and Armenian “hail,” or “rejoice.” But it is the Old Latin, read as above. versions.) obvious that, within this context, Modern translators are pro “hail” or “rejoice” clearly are more ducing “ecumenical” “Bibles,” appropriate. “Greetings” to the yet evidently are defying woman God choose to bear His (rightfully) historical vener son hardly is worthy.) ation 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].) (The NLT translators simply added “heaven” because some moderns believe highest refers to heaven.)
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.)
PROBLEM
Firstly, the majority of mss have Greek text closely matching the KJV reading. Secondly, the “modern” reading, derived from four of the earliest five MSS, is nonsensical, because God wishes good will to ALL PEOPLE! (This is widely at tested in Scripture!)
The “Majority text” (also “Byzantine,” “Traditional,” “Antiochian,” “Constantino politan,” or “Ecclesiastical”) reads “Joseph and his (The NU text reads goneis, “par mother . . . ,” as it should. Joseph was NOT Jesus’ real ents,” but the Byz. text, 90-95 (The minority Greek reads, . . . kai (The NA, UBS and Majority father! God the Father is Jesus’ percent of extant Greek, holds the ouk egnosan oi goneis autou, “. . . Greek texts all read the same, yet father! (“Parents” is probably a fort, plus: 18 significant uncials; and his parents did not know of the modern translators evidently ruse to escape controversy, as nd him.” Egnosan also means “to be have inserted “feast” in verse 43 to the Peshitta [2 ] and Harclean some variants read “father.”) th aware of,” but this is not synonym clarify the circumstances—not the [7 ]; the Gothic and Ethiopian; Mary birthed Jesus. Joseph was several of the Old Latin; and ous with “miss.”) meaning. As often is the case in an earthly surrogate father. He the NASB, no footnote is provided more.) did not provide the “seed” of for any other reading.) Christ; the Holy Spirit did!
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.” (Also see Matthew 4:3, 4.)
Luke 9:35 — “And there came a voice out of the cloud, saying, This is my beloved Son: hear him.” (Also see Matthew 3:17.)
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.”
NLT
NASB
NIV
PROBLEM
NLT reads: “But Jesus told him, NASB reads: “And Jesus an ‘No! The Scriptures say, “People swered him, ‘It is written, “MAN SHALL NOT LIVE ON BREAD need more than bread for their ALONE.”’” life.”’”
NIV reads: “Jesus answered, ‘It Two of the oldest five extant is written: “Man does not live on Greek NT MSS omit “but by every word of God.” However, bread alone.”’” another two of the earliest five include the phrase. The Major (Again, the footnote only attributes ity text includes the phrase. the quotation to its scriptural ori Without these words the mean (Apekrithe means “to answer” [a (The absence of “but by every gin in Deuteronomy 8:3. But the question] or “to respond,” not “to word of God” possibly might be ing is incomplete: What else does he live by? Man certainly tell.” Not only has this verse been an error of haplography—a scribal OT scriptural reference is trun error of omission because of dis must live by the Word of God, cated! Deuteronomy 8:3 reads, diluted by the translators, but it is traction from copying, or simple lest he be hopelessly lost. Also “. . . man does not live by bread truncated after “life,” as does the fatigue. Otherwise, it is either a only, but by every word that pro supporting the Majority are 17 NA-UBS text—omitting “but by direct copying from a corrupt other significant uncials, plus every word of God.”) scribal exemplar [source mss], or a ceeds out of the mouth of the LORD the Peshitta and Harclean, the does man live.”) scribal interpolation [insertion] Gothic and Armenian, and based on belief.) some Old Latin. Reads: “. . . This is my Son, my Chosen One. Listen to him.” Footnote says “Some manu scripts read This is my beloved Son.”
Reads: “. . .This is my Son, My Chosen One; listen to Him.”
Reads: “. . .This is my Son, whom I have chosen; listen to him.”
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. As always, the modernistic transla (No footnote for any other reading. the Sahidic and Bohairic, and the Armenian, replace “be tion committees do not wish to As always, the modernistic trans loved” with some variation of (Yes, the NU text omits “beloved” confuse the readers with the facts lation committees do not wish to “chosen.” The Majority text, [agapētós], or “dear,” then inserts —only to present the Word of God confuse the readers with the facts along with 22 significant un based on their own skewed theor —but only to present the Word of cials and six other Greek, plus “Chosen One” [eklelegmenos] ies, beliefs and preferences.) Family 13, the Peshitta and God based on their own skewed after “. . . my Son.” Well more theories, beliefs and preferences.) Harclean, and more, read “be than 90 percent of the Greek mss loved.” Two of the oldest extant —not “some”—read, literally, . . . manuscripts, codices A and C, uiós mou o agapētos, “. . . my Son, much more reliable than mod the beloved.”) ern scholars’ favorites (Aleph, B), also support the Byz.
NLT: “And they went on to an other village.” Verse 56 is omit ted in its entirety, and the follow ing footnote is added: “9:55 Some manuscripts add And he said, “You don’t realize what (Also see Matthew 18:11 and Luke your hearts are like. 56For the 19:10.) Son of Man has not come to des troy men’s lives, but to save them.’”
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 (Single bracketing by modern 56 “scholars” denotes suspicion about to save them.’ And” 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 ful” in validity.) appearance.) NASB: Questions the authenticity of the last portion of verse 55 and all of verse 56 by surrounding with brackets. No footnote exists even to explain the full signific ance of the bracketing.
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.”
NLT Reads: “He said, ‘This is how you should pray: “Father, may your name be honored. May your Kingdom come soon . . . .”’” (Another loosely translated verse from the NU Greek apparatus. Note the significant absence of “Our Father in the heavens,” from the Majority text. Once again, well more than 90 of extant Greek mss —and other witnesses read this way, or support this phraseology.)
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.”
NIV 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.”
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 Pesh footnote is little more than mod manuscripts, and of nearly every nd (7th) and ernistic conjecture—nothing more type, include “Our Father who art itta (2 ), Harclean th th Ethiopic (4 or 6 ), and others, than an unproven theory regarding in heaven . . . .”) support the Byzantine (Major gospel “harmonization”!) ity) text.
NTL: “May your kingdom come NASB: “Your kingdom come.” soon.” Footnote reads: “11:2 1 Later mss add phrases from Matt 6:9-13 to (No footnote accompanies the ab make the two passages closely sence of the remainder of this similar.” verse portion. And the NU Greek does not contain “soon”!) (A theory commonly held by modern biblical scholars—“har monization.” Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base.)
NIV: “. . . your kingdom come.”b b 2 Some manuscripts come. May your will be done on earth as it is in heaven.” (Again, “some manuscripts” is a monumental understatement.)
Luke 18:28 — “And Peter said, NLT reads: “Peter said, ‘We have NASB reads: “And Peter said, Lo, and we have left all, and fol left our homes and followed ‘We have left all we had to fol lowed thee.” you.’” low you!’”
NIV reads: “Peter said to him, ‘We have left all we had to fol low you!’”
(Also see Matthew 19:27.)
(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.)
(This translation committee’s Greek source text reads, “Look, we have left what was ours and followed you.” “Homes” obvi ously is a severe compromise to lessen the degree of personal sacri fice—a concession to a wanton worldly readership.)
PROBLEM
(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.)
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 (6th9th) support the KJV by a mar gin of 80.2% to 19.8%! The NLT does not follow its own Greek source text, “what was ours. . . .” The NASB and NIV, though close to their un derlying Greek sources, still are not entirely accurate (“styliza tion”). The Majority reads, “And Peter said, ‘See, we have left all and followed 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 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.” (“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)
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.”
NLT Reads: “Keep a constant watch. And pray that, if possible, you may escape these horrors and stand before the Son of Man.” (Despite the fact that the NU Greek source apparatus does not contain “if possible,” the NLT committee inserts it anyway. In addition, the translators ostensibly have struck a compromise between the NASB and NIV readings, using “may escape” rather than “may have strength to escape” [NASB] and “may be able to es cape” [NIV]. The NU text reads katischusēte ekphugein, “may have strength to escape”—that is, “may overpower” or “prevail against.” Finally, “horrors” is a completely incorrect translation of panta ta, which simply means “all [these] things . . .” Horrors is a means of truncation by removing “that are about to take place . . .”)
NASB
NIV
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.”
Reads: “Be always on the watch, and pray that you may be able to escape all that is about to hap pen, and that you may be able to stand before the Son of Man.”
PROBLEM
The minority Greek sources for the modern versions support their readings but are incorrect. The Majority text reads, “Watch therefore in every time praying that you may be ac counted worthy to escape all (Once again, the source Greek the things being about to hap (Note that this particular reading here nullifies the pre-tribulational pen, and to stand before the nullifies the pre-tribulational rap rapture! The NIV reading also Son of Man.” The NLT, NASB ture! The implied result is, as this misrepresents the source text with and NIV nullify the pre-tribula “. . . that you may be able to verse reads in the NASB, that tional rapture, seeming to indic stand,” possibly indicating that ate that ardent prayer and those saved before the Great Tribulation still must endure it! Al some meritorious human behavior watchfulness may—it is hoped —deliver believers from the ternatively, the implication is that, may lead to believers’ redeemed appearance before Christ. Notice Antichrist’s deadly persecution. through prayer, the redeemed the difference in the KJV: “and to But the pre-tribulational rapture through Christ may be able to is biblical! See these passages: “hide themselves” from the Anti stand , . . .” rather than “. . . may Luke 17:34-36; 1 Corin. 15:51, be able to stand.”) christ’s wrath.) 52; 1 Thess. 4:15-17; Rev. 3:10. It is scriptural 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 supports the Byz.
The verses are included, but the Verses are included without note. footnote reads: “These verses are not included in many ancient ma (Nevertheless, the NASB still uses the Greek osei, meaning “like,” or nuscripts.” “as”—a metaphorical reference rather than literal—concerning (“Many ancient manuscripts”? Christ’s blood falling to the Hardly. More than 99 percent of existing and usable NT Greek mss ground; gon—“ground,” “earth,” include these verses! Not even all “dirt,” etc.) (“As it were,” in this context, does five of the “old uncials” [A, Aleph, not signify that the intensity of B, C, D] exclude them!) 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. )
Verses are included and the foot note reads: “Some early manu scripts do not have verses 43 and 44.” (Other minority support are the Sinaitic [4th], Sahidic [3rd or 4th], a few Bohairic [3rd or 4th], and one Old Latin manuscript.)
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.)
NLT Reads: “They blindfolded him; then they hit him and asked, ‘Who hit you that time, you prophet?’” (Firstly, notice omission of the conjunction “and”—common practice by modern translators be cause they believe that too many of these are used in the New Testa ment. Secondly, the wrong tense is used—past rather than past per fect. Thirdly, the NU Greek text does not include the point of con tact, “on the face.” Fourthly, “time” has been added. And lastly, word order has been changed and Jesus referred to as a “prophet” rather than him being asked to “prophesy.”)
NLT: “Jesus said, ‘Father, forgive these people, because they don’t know what they are doing.’” Footnote reads: “This sentence is (NKJV footnote reads: “NU-Text not included in many ancient brackets the first sentence as a lat manuscripts.” er edition.” NU refers to the cur rent, naturalistic “critical text,” an (The vast majority of extant [exist 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.)
Luke 23:34a — “Then said Je sus, Father, forgive them; for they know not what they do.”
NASB
NIV
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 lish Interlinear New Testament Greek“proφήτευσον” (pro[NASB/NIV], which is based on phēteunson — prof-ay΄-toon-sun), the NA Greek, does not renounce meaning “prophesy,” the transthe Majority or TR readings dir lators chose the word “tell”—how ectly, by including this footnote: pedestrian and inappropriate. “a autou to prosopon, kai Within this context the English included by TR after eparoton” word prophesy is clearly the [“on the face, and” . . . after “were correct translation.) asking . . .”]. Hence, the translators 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 NLT, NASB, and NIV omit any reference to the actual con tact point [the face] of the beat ing. The Majority text reads, “And covering him, they were striking His face and were ask ing Him, saying . . .” Only eight specified Greek MSS 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, sup port 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 Codex 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 mss. Modern translators also are mitigating God’s command for forgiveness —first by eliminating Jesus’ forgiveness for His murderers, then by omitting a reference to biblical human forgiveness of one another. 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 Major ity text here is supported by 24 significant uncials and five oth er Greek, the Vulgate, the Pe shitta and Harclean, Families 1 & 13, the Armenian and Ethiopic, and more.
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.”
NLT NTL reads: “However, Peter ran to the tomb to look. Stooping, he peered in and saw the empty lin en wrappings; then he went home again, wondering what had happened.”
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
PROBLEM
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 incor rect! Supporting the Majority reading are moderns’ favorite (The NU source Greek does not (The Greek parakupsas means manuscripts, Aleph and B, plus (The KJV is a bit idiomatic, here, read “. . . Peter ran to the tomb to both “to stoop down” and “to look their highly esteemed P75 pa look.” Other translation committee into.”) with “and stooping down he be (“Some manuscripts”? No. All but pyrus. In addition, codices A th th th th held,” rather than “and stooping to errors based on their own text are about 25 mss or fewer of any kind (5th), E (6 th), F (9 th), G (9 th), H (9 ), K (9 ), L (9 ), M (8 ), S look in,” but the phraseology is in no reference to only the linen, and —period.) (10th), U (9th), V (9th), W (5th) the addition of “again.”) consequential to the meaning. and X (10th) support the Major Nevertheless, the English transla ity reading, as well as nine oth tion should be more accurate!) er specified Greek MSS, plus the Peshitta and Harclean, Fam ilies 1 and 13, the Armenian, and the Ethiopic, among others. Only “some” source MSS, led by Codex D, oppose the Byz antine reading. Moderns have abandoned their revered “earli est manuscripts.” Why—ex ternal pressure, perhaps? They want it both ways—whatever suits their particular fancy in a context.
Luke 24:40 — “And when he Reads: “As he spoke, he held out had thus spoken, he shewed them his hands for them to see, and he his hands and his feet.” showed them his feet.” Footnote reads “Some manuscripts do not (Also see John 20:20.) include this verse.”
Reads: “And when He had said Reads: “When he had said this, this, He showed them His hands he showed them this hands and and His feet.” feet.”
(The NASB translators’ source text, the NU [NA27 and UBS4], (Jesus did not show the disciples does not include verse 40, as indic His hands and feet “As he spoke,” ated in the Zondervan Greek and but, rather, after he spoke. The English Interlinear New Testament translators also add “for them to [NASB/NIV]. But from the same see,” which not only opposes both Greek edition, the NRSV interlin source texts, but also is unneces ear editor, P. McReynolds, does in sarily wordy. As for “some” mss clude verse 40. Some deception not including the verse, only proceedeth here. Inconsistency Codex D among the Greek does among modern liberal critics is so.) one of their greatest signposts.)
Only the corrupt Codex D (Bezae) 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.” (The Byzantine Text and Textus Receptus each read kai, “and,” in this context.)
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.” (The Greek, monogenes, means “only-born” or “only,” specifically in the sense referring to the unique identity of God’s Son—p. 2116, Strong’s Complete Word Study Concordance.)
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.”
NLT
NASB
NLT: “With my authority, take this message of repentance to all the nations, beginning in Jerus alem: ‘There is forgiveness of sins for all who turn to me.’”
NASB: “. . . and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerus alem.”
NLT reads: “No one has ever seen God. But his only Son, who is himself God, is near to the Fa ther’s heart; he has told us about him.” Footnote reads: “Some manuscripts read his one and only Son.”
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.”
NIV
PROBLEM
NIV: “. . . and repentance and forgiveness of sins will be preached in his name to all na tions, beginning at Jerusalem.”
Although the Greek source un derlying all of these modern versions is the same, notice how the NLT and NASB devi ate. Without repentance and re mission of sins, the intimation (It is interesting that the NU text, is that “acts of penance,” apart (It is altogether astounding how used by all but the KJV here, reads from forgiveness of sins, can (In the Byzantine text [essentially frequently the NLT translators achieve salvation. Repentance have changed the word order from the Majority text], accurate trans eis, “for,” rather than kai, “and,” and remission are separate. yet the ESV and NIV read “and” in lation of the Greek is “is to be pro the Greek in so many verses. In The Majority, 22 significant un the English translation. This prob claimed” [or “preached”]. The the least, this creates difficulties ably means that these two transla cials and five other specified for readers during sermons, when KJV’s “should be” is close.) tion committees realized the Greek Greek, Families 1/13, several pastors are using different ver Old Latin, the Vulgate, the error and abandoned their own sions. At worst, the simplicity of Harclean, the Armenian, and source for this single word. Again, the Ethiopic dominate. Only this verse has been compromised the moderns vacillate between severely, and the rearranged Aleph, B, P75, the Peshitta, and Greek texts, not believing in the phraseology and wording changes the Sahidic and Bohairic pure sanctity of either.) confuse the meaning!) oppose.
(As in the NIV, “at any time” has been removed here, obviously be cause the committee felt it was un necessary—as translators not their judgment to make. “Begotten” has been removed, contradicting the Greek, “who is himself God,” has been added, and “near to the Father’s heart” is incorrect. Fi nally, the footnote is deceptive.)
Reads: “For only I, the Son of Man,* have come to earth and will return to heaven again.” Footnote reads: “3:13 Some ma nuscripts add who is in heaven.”
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.” of the Majority text err here by us ing the term “explained” rather (The only opposition to the Ma than “revealed.” The KJV’s “de jority and its supporters here are clared” is closer to correct. How P66, P75, Aleph, Aleph-1, B, C, L, ever, in this unique context, ac the Peshitta, a few Harclean, the cording to the Theological Dic Bohairic, and some Ethiopic. This tionary of the New Testament [one against not only the Byz., but also volume, abridged], only here is the 19 significant uncials, Families 1 correct usage “revealed” [no ob & 13, some Old Latin, the Harcject].) lean, and others.) Reads: “No one has ascended into heaven, but He who descen ded from heaven: the Son of Man.”
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.”
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 incarn ate Son in the flesh (according to Greek). No. 2: “Only begot ten 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. mono genes).
The minority Greek removes reference to the fact that since His ascension, Jesus has been and will remain in heaven forevermore. Support for the KJV: majority of Greek; 18 sig (Only nine Greek MSS support nificant uncials; the Vulgate; this reading [led by P66, P75, Aleph (The NU Greek reads anābebaken, Families 1/13 (Caesarean—hy (Obviously this is a paraphrase, and B], plus some of the Byz., the “ascended,” and katabas´, “descen brid); the Syriac Peshitta and and it omits that only Jesus has Ethiopic, and portions of the ded,” yet the English is so pedantic Harclean; the Armenian, and come down to earth from heaven.) several Old Latin. Bohairic.) —“gone” and “came.”)
KJV
NLT
John 3:15 — “That whosoever believeth in him should not per ish, but have eternal life.”
Reads: “So that everyone who believes in me will have eternal life.”
(“Should,” “may” or “will” [have] —Gk. ἔχω (ekh´-ō)— are used variously in different versions of the Textus Receptus, Majority text and NA/UBS [“NU”].)
(Worst of all, the committee—ac cording to its flawed NU Greek— omits “should [will] not perish.” “Should not perish” indicates the alternative for those rejecting Christ. The NLT translators also wrongfully change—even accord ing to their own source Greek —“in him” [third person singular] to “in me” [first person singular].)
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.”
This verse omitted. Footnote reads: “5:3 Some manuscripts add waiting for a certain move ment of the water, 4for an angel of the Lord came from time to time and stirred up the water. And the first person to step down into it afterward was healed.”
John 6:47 — “Verily, verily, I say unto you, He that believeth on me hath everlasting life.”
NASB Reads: “So that whoever be lieves will in Him have eternal life.” Footnote reads: e 15 Or be lieves may have eternal life in him.”
NIV Reads: “That everyone who be lieves in Him may have eternal life.”
PROBLEM
(No footnote for any other variant. Furthermore, the NA27 ms notes claim that “in him” is an “alternate reading” contained in a minority of mss; but references to the Majority text are not included. And modern translation committees, of course, are too sly and savvy to include any of this anywhere in their “Bible” notes.)
The modern versions’ Greek source text reads: “So that everyone who believes in Him may have eternal life.” The ab sence of the words “should not perish . . .” mitigates the sense, seeming less harsh for those who do not believe in Christ. Only 13+ of the extant 5,300plus Greek mss support this; reading, led by P75, Aleph and B. Others are Family 1, two Vulgate, the Sahidic and Bo hairic versions, and some of the Armenian and Ethiopic.
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.”
This verse omitted. Footnote reads: “Some less important ma nuscripts paralyzed—and they waited for the moving of the wa ters. From time to time an angel of the Lord would come down and stir up the waters. The first (This notorious omission, depend one into the pool after each such ent largely upon the five “old un disturbance would be cured of 75 66 cials,” plus P and P , is a fortuit whatever disease he had.” (Not “some manuscripts,” but the ous opportunity for theological vast majority! Once again, flagrant modernists simply to deny the mi deception by the translators.) raculous in the Bible. Many con (The footnote not only denies God’s divine power, but also refers temporary biblical scholars and theologians embrace this unbeliev to the Majority text as “less im portant manuscripts”!) ing position.)
Four of the oldest five MSS, plus two still-older fragments, and three other specified Greek, plus Vulgate, Bohairic and Ar menian portions, as well as two other versions, do not include these words. But the vast ma jority do include them, includ ing one of the earliest and a re vision 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 re moves the divine miracle in the healing of those immersed in the pool!
NLT reads: “I assure you, anyone NASB reads: “Truly, truly, I say NIV reads: “I tell you the truth, who believes in me already has to you, he who believes has he who believes has everlasting eternal life.” eternal life.” life.”
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.
(“. . . 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.)
(The Greek eỉs èmé, “into me,” “in (“Already has” either is a Greek (No footnote for any other vari me,” or “on me,” is lacking in the minority variant reading—from a ant.) modern versions.) relatively rarely availed manu script or such family—or is a mod ernistic alteration to an old Greek manuscript which was made for contemporary usage.)
(No footnote for any other vari ant.)
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.” (Also see Luke 4:30.)
John 13:32 — “If God be glori fied in him, God shall also glori fy him in himself, and shall straightway glorify him.”
NLT
NIV
PROBLEM
Reads: “At that point they picked up stones to kill him. But Jesus hid himself from them and left 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.”
NLT reads: “And God will bring* me into my glory very soon.” Footnote reads: “13:32 Some manuscripts read And if God is glorified in him [the Son of Man], God will bring . . .”
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.”
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 Bohairic, 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.
Reads: “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.”
Reads: “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 omission of “raise up Christ” is traced to the ancient argument that Christ will return in the flesh —a great divide between light and darkness . . . between good and evil . . . between God and Satan. It also is interesting that in the 1881 ERV, based on the Westcott-Hort Greek text, only “according to the flesh” was removed.)
(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.)
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%.
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 (Once again, this reading is through their midst; and passed (Essential opposition to the Ma (As with the NASB, here, no incorrect from its own source by thus.” The removal of the Greek [NU]—the Greek reading jority comes from Greek P66, P75, footnote is mentioned for any clause in question omits the di balōsin, meaning “to throw,” not Aleph, B, D, W [5th], and Theta other reading—nor any footnote at vine miracle of Jesus’ supernat “to kill.” The critical apparatus ural power (invisibility?). [9th]. Ten Old Latin, the Vulgate, all.) also reads in the passive voice, Lower Christology. The Major the Armenian, the Sinaitic (4th), the “was hidden,” rather than “hid.” ity is supported directly by 16 Sahidic and some of the Bohairic [All of the versions herein have significant uncials and six other this incorrect!] Also, of course, the also are among the minority. But Greek, Families 1 & 13, and the they are outweighed by the vast minority text also truncates the Harclean, the Gothic, the majority of NT Greek mss.) verse after “the Temple.”) Ethiopic, and more.
(Again, this is an obvious para phrase, here, from a “Bible” whose translators refer to it as a “dynamic equivalence” —“thought-for-thought”—translation. Furthermore, note the the omission.)
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.”
NASB
Reads: “But he was a prophet, and he knew God had promised with an oath that one of David’s own descendants would sit on David’s throne as the Messiah.”
(“. . . With an oath” is incorrect ac cording to all three Greek source (This verse is a reference to 2 texts. Once again, word order and Samuel 12—God telling David content wrongfully have been the Messiah will emerge from his changed, including the addition of bloodline. “Loins” signify “procre “the Messiah,” which is unneces ative power,” according to sary for proper understanding of Strong’s Complete Word Study the verse.) Concordance, p. 2125.)
(Both the NA Greek and the Eng lish of the NASB are very close to the Majority text.) (The translators here use “many early” in an attempt to offset the overwhelming majority of manu scripts opposing their minority text.)
KJV
NLT
NASB
NIV
PROBLEM What doesn’t appear here is that Codex B, the most-beloved MS. of most modern scholars, actu ally 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 in correct 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 Harc lean (7th), represent the true reading.
Romans 5:6 — “For when we were yet without strength, in due time Christ died for the ungodly.”
NLT reads: “When we were ut terly helpless, Christ came at just the right time and died for us sin ners.”
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.”
(The Majority text, from the Byz antine Greek, reads, “For yet Christ, while we were weak, in due time on behalf of the ungodly died.”)
(Once again, the NLT committee shows no respect for God’s Word, changing meaning by changing wording! The meaning is not “helpless,” but “without strength”—lacking the power and ability. This is very specific. “Just” is inserted for emphasis, but does not appear in any of the Greek sources, and is entirely unneces sary. Asebon specifically means “wicked,” “ungodly,” or, in some cases [but not here], “irreverent.” Hence, not “sinners.”)
(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.)
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.”
Reads: “So now there is no con Reads: “Therefore there is now demnation for those who belong no condemnation for those who to Christ Jesus.” are in Christ Jesus.”
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.”
Reads: “. . . That is what the Scriptures mean when they say, “How beautiful are the feet of those who bring good news!”
(In this verse, too, the translators have changed wording and word (Thomas Holland explains that Al order—without any degree of necessity at all! In addition, the exandrians believe[d] that “ditto graphy”—the repetition of text— Greek en is a primary preposition accounts for the final 10 words: a denoting position or direction: in; duplication of the words from verse to; on; upon; of; unto; within; 4. But why move backward from v. under; into; through; etc. It does 4 to v. 1—a major slip?) not mean “belong”!)
(The footnote only attributes to (The Greek agathos´, at the end of Isaiah 52:7. And did some mis guided scribe remove a “redun this verse, literally means “good dant” portion of this verse simply things.” The final independent because it sounded repetitive? Did clause is repetitious, but, again, he not know that Greek uses repe Greek is a language of redundancy tition and double positives [and and repetition!) negatives] for emphasis?)
(The paucity of minority support comprises just Codex B, two spe cified 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 clauses are five significant un of the Old Latin. Spearheading the 6, 1506, 1739, 1881, and a “few cials (two from the 4th and 5th), others,” plus the Egyptian and Greek are early uncials Aleph, B, Ethiopic, and Origen [d. 250], as and five other specified Greek, C, and D.) plus the Harclean. supporting the minority.)
Reads: “. . . Just as it is written, ‘HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS.’”
(No footnote whatsoever appears after this abbreviated verse! This despite the fact that more than 90 percent of extant manuscripts op pose it!)
Reads: “Therefore, there is now no condemnation for those who are in Christ Jesus.” Footnote reads, “a 1 Some later manuscripts Jesus, who do not live according to the sinful nature but according to the Spirit.”
Reads: “. . . 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
NLT
NASB
NIV
PROBLEM
Romans 14:10c — “For we shall all stand before the judgment seat of Christ.”
NLT reads: “. . . judgment seat of NASB reads: “. . . judgment seat NIV reads: “. . . judgment seat of The vast majority of extant mss read “of Christ.” Modern God.” of God.” God.”
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 married to her husband as long as he lives. If her husband dies, she is free to marry whomever she wishes, but this must be a marriage accept able to the Lord.” text reading (“bound by the law”), but anoth er note says, “Or but only to a Christian.”)
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.”
NLT: “When I am with those who are oppressed, I share their op pression so that I might bring them to Christ. Yes, I try to find common ground with everyone so that I might bring them to Christ.”
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 is given for you . . . .” Footnote reads, “Some manuscripts read broken.”
(. . . bήmati tou# Θeou# [bayʹmat-ee | too | thehʹ-oo], “. . . judg (Note that John 5:22 reads, “For ment seat of God,” is in the minor the Father judgeth no man, but hath committed all judgment unto ity text, yes, but it simply is biblic the Son.” Modern translations in ally and theologically incorrect! [See note at left.] It should read, . . clude this verse, unchanged, yet they omit the above reference to . bamati tou# Cristou# [bayʹChrist!) mat-ee | too | krist-oo], “. . . judg ment seat of Christ.”)
(Christ will be performing both judgments. Rev. 20:11, 12 de scribes the “Great White Throne Judgment,” that for the con demned. It details how earth and heaven will flee from Jesus. Re miniscent of unbelievers hiding at the Second Coming.)
(No footnote exists to apprise the reader of alternative variants— such as those of the Textus Re ceptus and the Majority text.)
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.”
(In the translators’ collective opinion, the testimony of four of the five “old uncials” outweighs the Greek Majority and over whelming 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.”)
translators adopt the minority reading because it is upheld by four of their five beloved “old uncials”: codices Aleph (4th ), A (5th), B (4th), and C (5th). This may originate from lower Christology’s genesis in first century Gnosticism. Backing the Majority are eight signific ant uncials, the Peshitta and Harclean, the Vulgate, Gothic (4th), Armenian, others. 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 omit ting “bound by the law” re moves 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 (“Possible” is not in the Greek. like-minded with the weak to Did the committee or stylists think relate to them; he did not back (The spiritually unregenerate may (“Oppression” is not the issue here; that without this word readers slide to become weak!) Joining it is weakness—reduced spiritually. not comprehend the difference between “weak” and “as weak.”) would confuse the meaning with the Majority are the Peshitta, “Christ” does not appear in the the common phrase used to convey Harklean, Armenian, Ethiopic, Greek. In fact, the entire verse a modern sense of certainty?) and more. deviates from any source Greek!)
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.”
The vast majority (Byz.) read “broken.” “Broken” is a dual reference to the bread and Christ’s person. Only Aleph, A, (In both Greek source texts, the (God’s Word was corrupted early word uper [hoop-er´] appears, but B, C, and P46 oppose, plus more by scribal incompetence and (Strikingly, the NLT, here, is closer gnostic teachings. It then was scru a clearly poor contextual transla Greek. The third Aleph writer to correct than the NASB and NIV. pulously attended and purified for tion is made by moderns: “for” is (of three), and correctors three Still, “given,” although a correc 1,500 years. Then some “authorit used, rather than “on the part of” and two of C and D, respect ies” located Aleph and B.) or “for the sake of.”) tion of the NU, is wrong.) ively, agree with the Majority.
Reads: “This is my body, which is for you . . . .”
Reads: “This is my body, which is for you; . . .”
KJV
NLT
NASB
NIV
1 Corinthians 11:29 — “For he that eateth and drinketh unwor thily, eateth and drinketh damna tion to himself, not discerning the Lord’s body.”
NLT includes “unworthily,” but says, “not honoring the body of Christ. . . .” Footnote reads, “Greek the body; some manu scripts read the Lord’s body.”
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.”
NLT: “What this means is that those who become Christians be come new persons. They are not the same anymore, for the old life is gone. A new life has begun!”
NASB: “Therefore if anyone is in Christ, he is a new creature: the old things passed away; be hold, new things have come.”
NIV: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!”
(This verse’s translation is horribly (Just as the NIV, following, no vitiated and grossly pedantic. footnote exists for any other read “What this means . . .” is unneces ing.) sary and not in the NU. Also, the power of total change is in Christ, not in “becoming a Christian”! Fi nally, old simply has passed away —not merely “not the same any more”!)
(Supporting the five “old uncials” of the NA apparatus are four other 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.”
Reads: “Each time he said, ‘My gracious favor is all you need. My power works best in your weakness.’ So now I am glad to boast about my weaknesses, so that the power of Christ may work through 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.)
(“Each time” is a reference to the previous verse and is not in this verse. Grace is a biblical and theological term with which there should be no trifling! “. . . May work through” is incorrect!)
Reads: “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.”
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?”
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 cipating without due reverence (Opposing the Majority reading for Christ, and without forgive (Additional Majority support (“. . . Not honoring the body of 46 are only P , Aleph, A, B and C, ness of one’s fellow man. The Christ” is simply a nonsensical comes from the Syriac Peshitta and nd th vast majority support the KJV, reading from a corrupted text. In plus the Sahidic and Bohairic, (2 ) and Harclean, the Gothic (4 ) th th plus Aleph-2, C-3, D, and much addition, “some manuscripts” is an portions of the Ethiopic [4 or 6 ], and Armenian (5th), plus more.) more. plus additional Greek.) extreme understatement!)
Reads: “Oh, foolish Galatians! What magician has cast an evil spell on you? For you used to see the meaning of Jesus Christ’s death as clearly as though I had shown you a signboard with a picture of Christ dying on the cross.” (Forty words badly mistranslated.)
Reads: “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.” (Omission—the most common scribal error—of just the Greek mon [“my”] between “for” and “power” makes all the difference.)
Reads: “You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?” (Omitting the clause “that you should not obey the truth” is a critical blunder, here!)
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 more than 95 percent of extant Greek mss. The NASB is absolutely erro neous: Not any power “is made perfect in weakness,” but only Christ’s power! (Greek epi skenόō in this unique context means “to enter or take up res idence”—not “rest upon” or “work through,” etc.) Even two published versions of the Ma jority 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.”
NLT NLT reads: “God gave the prom ise to Abraham and his child. And notice that it doesn’t say the promise was to his children, as if it means many descendants. But the promise was to his child— and that, of course, means Christ. This is what I am trying to say: The agreement God made with Abraham could not be canceled 430 years later when God gave the law to Moses. God would be breaking his promise.” Footnotes read: “3:16a Greek seed; also in 3:16c, 19,” and “3:16b Greek seeds.”
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: “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, intro duced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise.”
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 evi dence 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 (Note the excessive verbiage in the is the promised seed only through NLT reading: 74 words versus 66 whom salvation comes! This omis in the KJV. The KJV reading is sion is incongruous with the previ plain, clear and direct, whereas the ous reference to Christ here. In ad NLT is unnecessarily verbose and dition, no footnote appears to ac condescending to the reader. Fur knowledge any other reading.) thermore, “seed” is a biblical and theological term—translated from the Greek! Another NLT verse in the English language at its worst historical state.)
Galatians 4:7 — “Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.”
Reads: “Now you are no longer a slave but God’s own child. And since you are his child, everything he has belongs to you.”
(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 (Here, “heir of God through (Conversely, the vast majority of Christ” is used similarly in Ro mss are supported by Aleph-2, C(Note that “everything he has be some additional Greek MSS, as mans 8:17, “joint-heirs with 3, D, K, and L. “God through longs to you” does not appear in well as in P46, several Old Latin nd Christ”—from the Greek sugklero modern versions’ own Greek [2 ], the Vulgate, and the Bohair Jesus Christ” appears in six other nomai [soong-klay-ron-om´Greek MSS, plus the Syriac Pe source texts. This is merely a mod ic, Armenian, and some of the ahee].) shitta and Harclean, and a few of ern “stylistic” alteration!) 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.”
NLT NLT reads: “It doesn’t make any difference now whether we have been circumcised or not. What counts is whether we really have been changed into new and dif ferent people.”
NASB
NIV
PROBLEM
NIV reads: “Neither circum cision nor uncircumcision means anything; what counts is a new creation.”
The Majority text, nine signi ficant uncials, the Old Latin, and others under gird the KJV reading. A paltry minority of (Again, translators justify using MSS and versions have the this reading based largely on the “modern” reading. Removing (Again, a loose and undignified authority of Codex B. They also translation. The Majority/TR/KJV “in Christ Jesus” nullifies the leverage the antiquity of P46 [3rd meaning of the verse because cent., Pauline epistles], the Syriac read that neither circumcision nor the essence of it is that, plainly, (This is a loose and undignified th th uncircumcision—also metaphors Harclean [7 ], the Gothic [4 ], translation of an important doc in Christ, circumcision has no trine. Is this God’s Word? Should and a scattered few others. Oppos for a purificational distinction true significance; it is a ritual ing are not only the Majority within the OT dispensation—have the very Word of God “read like a entirely disassociated from Greek, but also nine significant any spiritual significance among novel,” as Billy Graham once said uncials, the Vulgate, and others. eternal kingdom applicability. about “The Book,” the NLT’s im Even four of the five “old uncials” believers.) It is in Christ only that our mediate predecessor?) lives have true significance. oppose B here.)
NASB reads: “For neither is cir cumcision anything, nor uncir cumcision, but a new creation.”
Ephesians 5:9 — “(For the fruit Reads: “For this light within you Reads: “(for the fruit of the Light Reads: “. . . for the fruit of the of the Spirit is in all goodness produces only what is good and consists in all goodness and light consists in all goodness, righteousness and truth) . . .” and righteousness and truth);” right and true.” righteousness and truth) . . .”
The Greek in the source texts for modern versions is “phōs” (luminousness—heavenly bodies, splendor around God’s (The NU is consistent in wrongly (All Greek source texts compared (How empty is this? It is pedantic using “light,” utilizing some form (Note that the only version among throne) rather than “pneuma” herein, the Byz. Majority, the Tex in reading, and it vitiates God’s (spirit). But the Majority text of phōs [abstract light] in several those discussed herein, the NIV, tus Receptus, and the NU, do not Word by replacing the biblical removes kai, “and,” from between still leads the way, plus four NT locations—rather than the include a verb after “Spirit” or terms “goodness,” “righteous correct pneuma [spirit, wind, life, “goodness” and “righteousness.” significant uncials, seven “light, so the respective translation ness,” and truth.” These are breath]. Unitarian Joseph H. Thay The NIV is noted for its frequent other Greek, P46, and the committees have selected their spiritual terms with which be omission of conjunctions [and, er (d. 1901) held “. . . the Holy Harclean. Galatians 5:22 lists own preferences. However, the lievers should be familiar. They Spirit as an impersonal force em but, or, etc.] to improve “readathe “fruit of the Spirit,” and it most appropriate form probably is are from God! [And the translators anating from God.” Because the bility.” Again, this committee is the (Holy) Spirit which pro Holy Spirit is the “agent” of activ thinks it is rightful in altering the simple being form “is.”) have removed “fruit,” as well!]) duces the “light” of Christ’s ity in the believer, “Spirit” must be God’s Word!) righteousness in believers’ correct! Christ is the “light” of lives. (See later—1 John 1:7.) godliness in us, but the Spirit dir ects and enables this light!) NIV: “For we are members of his The KJV stays with the Major body.” ity text again. The alternate (The NU Greek source text—un (Modern textual authority for this reading found in minority MSS derlying all versions herein except (Like the NLT and NIV, the NASB reading only comprises three of probably was an early scribal for the KJV—reads, “. . . for we does not acknowledge the Major the five “old uncials,” P46, uncial attempt to remove an indication (Note: This statement outrightly are members of his body.”) ity reading, citing no other read identifies believers with Christ’s 048 and more Greek, the Ethiopic, of Christ’s humanity. The Ma ings at all.) full humanity, and His passion, and the Sahidic and Bohairic. This jority reading does more than against the Majority, Aleph-2, D, simply refer to believers as the death and resurrection. It is not in “body of Christ.” This is the Codex Psi [8th or 9th], five other tended to be interpreted literally, major Greek and six others spe process of sharing in Christ’s as in Roman Catholicism’s celeb cified, plus the Peshitta, Harclean, death and resurrection! ration of the mass.) Armenian, and Vulgate.)
Ephesians 5:30 — “For we are members of his body, of his flesh, and of his bones.”
NLT: “And we are his body.”
NASB: “. . . Because we are members of His body.”
KJV
NLT
NASB
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: . . .”
NLT reads: “Though he was God, he did not demand and cling to his rights as God. He made himself nothing; . . .”
Colossians 3:6 — “For which things’ sake the wrath of God cometh on the children of dis obedience.”
Reads: “God’s terrible anger will Reads: “For it is because of these things that the wrath of God will come upon those who do such come upon the sons of disobedi things.” ence.” Footnote reads “Two early (Notice the replacement of the manuscripts do not contain upon biblical term “wrath” with the the sons of disobedience.” pedantic “terrible anger,” which by definition of the Greek orgē (oar- (The footnote casts doubt—only gaý), is correct. However, “terrible two MSS—on the validity of the anger” should not be used to reading. Wrongfully confusing! replace a common biblical term! 46 rd Furthermore, “those who do such The thfootnote refers to P [3 ] and B [4 ], the latter being many things” is absolutely incorrect according to any main Greek text.) moderns’ “sacred” manuscript.)
(At least the NASB and NIV, like most other modern translations, are consistent in their wrongful wording—from an oft-corrupted Greek source. The NLT, however, (The Majority and TR both use the adds “demand,” and uses “noth ing” for the Greek ekenosen, a word ekénose (from kenóō), “to word which actually means “to empty or abase,” in verse 7, but abase,” “to neutralize,” “to fal the KJV committee produced a sify,” “to make of no reputation,” more idiomatic translation.) “to make of none effect,” or “to make void.” “Nothing” is a dan gerous stretch of “none effect.”)
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.” (The 1550 Robert Estienne TR, succeeding the Majority, reads “. . . from God our Father and the Lord Jesus Christ.” Erasmus [1516] penned this before Tyndale.)
Reads: “This letter is from Paul, Silas, and Timothy. It is written to the church in Thessalonica, you who belong to God the Fath er and the Lord Jesus Christ. May his grace and peace be yours.” Footnote reads “Greek Silvanus.”
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 . . .” (Note that the NASB does cor rectly translate the word ekénose [ek-en´-oce] here—“emptied.”)
Reads: “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.”
NIV
PROBLEM
NIV reads: “Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing; . . .”
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 He is co-equal to God—and He the Father; yet 2) He willingly did not need to “cling to” or abased (Gk. “kenόō”) Himself “grasp” it: He already had it! As while God in bodily form, ac for “nothing” here, this is a con cepting the despised shame in textual misuse of the Greek kenóō. the flesh. The New Testament is Christ “emptied himself” by taking a testimony to Jesus’ divinity, “the form of a servant.” ) yet the minority text denies it here!
Reads: “Because of these, the wrath of God is coming.” Foot note reads, “Some early manu scripts 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.)
Reads: “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 you from God our Father and the Lord Jesus Christ.”
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 unbelievers 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 (NA-UBS [“NU”] are supported Vaticanus (B) supports the only by Greek MSS B, F, G and minority variant. This may have (Note not only the truncated Psi, several Old Latin, the Peshitta been an early scribal attempt to ending—compare KJV—but also and Armenian, plus some of the (“Some early . . .” is correct, th th the complete rewording, for including uncials K [9 ], L [9 ], P “eliminate repetition,” as done, Coptic Sahidic [northern Egypt] “easier reading.” Where is the [6th or 9th], 048 [6th], 049 [9th], plus historically, by scribes, some and Ethiopic.) 056 [10th], 075 [10th], 0142 [10th], Fathers, and many modern majesty in this verse? Why has the 0150 [9th], and 0151 [9th].) biblical “in God” been replaced?) translators.
KJV
NLT
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, believed on in the world, received up into glory.”
Reads: “Without question, this is the great mystery of our faith: Christ appeared in the flesh and was shown to be righteous by the Spirit. He was seen by angels and was announced to the na tions. He was believed on in the world and was taken up into heaven.” Footnote reads “3:16a Greek Who; some manuscripts read God. 3:16b Or in his spirit. 3:16c Greek in glory.”
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.” (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.”
NASB
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.” (Some other Greek manuscripts Footnote reads “c16 Some manu read “He who,” as shown here, but d these are among the fewest extant. scripts God. 16 Or in the 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 (The Godhead has three distinct shitta and Harclean, the Armenian, but it also is plainly ignoble! The Lord of glory “appeared in a persons, and this is critically im and the Gothic, the Coptic, and body” rather than “was manifest in portant doctrine—which is not ac more. But the Greek holds the most weight.) knowledged here!) the flesh”? Detestable.)
As usual, the Majority text re bukes nearly all modern “Bib le” 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.” Eleven other spec ified Greek MSS read “God,” plus a few of the Vulgate. This is one of the foremost passages clearly establishing God’s manifestation in the flesh in the form of His Son, Jesus Christ!
NLT reads a milder “suffer much.” Footnote reads: “Some manuscripts read and strive.”
The NASB, also milder than the The NIV also mitigates the denotation with “strive.” KJV, reads “strive.” (Aleph, A, and C, plus the Greek (The minority Greek source reads, in F [9th] and G [9th], support the (The minority Greek source reads, “toiling [kop-ee-ah´-ō] and strug minority text, as do Psi [8th] and K th “toiling [kop-ee-ah´-ō] and strug gling [a´-gonid´-zo-mahee]” rather [9 ], and many other Greek. Joining the Byz. are Aleph-2, D, gling [a´-gonid´-zo-mahee]” rather than “labour and suffer reproach.”) eight other specified Greek, the than “labour and suffer reproach.”) Peshitta and Harclean, the Coptic, the Armenian, and much more.)
The Majority reading supports “suffer reproach,” as do Aleph2, and Codex Bezae (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.
The NLT has the embarrassingly pedestrian: “These people always cause trouble. Their minds are corrupt, and they don’t tell the truth. To them religion is just a way to get rich.”
NASB: “. . . and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain.”
(The NU Greek apparatus and the Majority, use the term diaparatri bai, “constant frictions,” or “con stant disputings.” The TR [1550 Estienne] uses paradiatribai, meaning “perverse disputing.” In either case, “cause trouble,” and its entire context, are horribly erro neous. And notice, again, moderns’ penchant for breaking up a single sentence into multiple parts. Most glaringly, “from such withdraw thyself” has been excised.)
(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.)
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.”
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 (2nd) and Harclean (7th), others. Defying are largely the Greek Aleph, A, D, F, G, and 048, plus the Coptic, Vulgate, and some (“Robbed” is both a legitimate meaning and a suitable application Byz. Apparently some miffed scribe(s) was/were offended by of the word apesterémenōn in this the separatist doctrine pre context.) scribed by God through Paul— i.e., “Wherefore come out from among them, and be ye sep arate, saith the Lord, and touch not the unclean thing; and I will receive you. —2 Corinthians 6:17
KJV
NLT
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: “The Son reflects God’s own glory, and everything about him represents God exactly. He sustains the universe by the mighty power of his command. After he died to cleanse us from the stain of sin, he sat down in the place of honor at the right hand of the majestic God in heaven.”
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 pu rification 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?”
NLT: “For God never said to any angel what he said to Jesus: ‘You are my Son. Today I have become your Father.” Footnote reads “Or Today I reveal you as my Son.”
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.”
Omits “after the order of Melchisedec.”
Omits “after the order of Melchisedec.”
(Melchisedec was Abram’s and the people’s first high priest, and he represented all people—just as Christ has replaced him to repres ent all believers now! Jesus’ “ante type,” Melchisedec, here is simply left out of the priestly line that ends with Christ.)
(Only some Aleph copies with slight variants, B, C, and P46, one Old Latin MSS, the Vulgate, the Armenian, the Sahidic, and some Bohairic [Coptic], testify to the minority textual apparatuses.)
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. (Any alteration of God’s Word is This variant could be the result (Sinaiticus [Aleph], Alexandrinus (“Word of his power” and “power of early Gnosticism, promoting wrongful, but the NLT rendering here is simply egregious. Phraseo [A] and Vaticanus [B] support this ful word” differ. “The Word” is the Catholic doctrine that from the Son’s authority: It is not logy is changed and re-ordered, reading, along with many other works are part of salvation. “brightness” is removed. “Uni just a “powerful word,” but also a Some of the “revered” early Greek, several of the Old Latin, verse” is not in the Greek, “mighty the Vulgate, and the Armenian.) “Word of His power.” —JFB Bible Church Fathers believed in this power of his command” is wrong, Comm., Vol. 3, p. 527.) —an evolution into the early and “himself purged our sins” is Romish Church. absent in the NU Greek source!)
(Short of The Living Bible, The Bible, The Message, and The Street Bible, this is likely the worst mode rn rendering of this verse: straight out of Today’s English Version. The entire verse has been changed from a question to a statement. It is plainly ignoble. “I have become your Father” is a poor substitute for “I have begotten thee.”)
Hebrews 7:21 — “(For those Omits “after the order of priests were made without an Melchisedec.” 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 order of Melchisedec . . .)” (Remember God’s warning, in Revelation, against “adding to” or “taking away from” God’s words. The Scriptures are God’s words “breathed out” to elected men be ing His chosen instruments.)
PROBLEM
Majority text reads “begotten thee.” The Greek gennao (ghen-nah´-ō) means “to bear, beget, bring forth, conceive, father.” “Spoken of the rela (According to the often-corrupt tionship between God and the NU Greek text, “God,” in fact, is (The Greek gennao does mean, Messiah, called His Son” lastly, “to father,” but the NIV not included here, but, rather, (Heb. 1:5, et. al.), according “he.” The Greek eipen means “he reading is passive, almost indicat to Strong’s Complete Word ing that some event occurred to said” rather than “God said.” In Study Concordance. (God had also somehow “make God Jesus’ multiple interlinears the word always been Jesus’ father, but “God” is inserted into the Greek.) father.”) had “begotten” Him in the flesh at His earthly birth). The Majority text includes “after the order of Melchisedek,” as do codices Aleph-2, A, D, nine other Greek MSS, the Peshitta and Harclean, the Eth iopic, and more. It seems clear, here, that some scribe simply committed the error of haplo graphy: accidentally omitting words that he thought absent from the “exemplar” (copyist’s source)—or that he disagreed with the source reading 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.”
NLT NLT reads: “So Christ has now become the high priest over all the good things that have come. . . .” (Fewer than one percent of extant NT Greek mss have this reading.)
Reads: “You suffered along with those who were thrown into jail. When all you owned was taken from you, you accepted it with joy. You knew you had better things waiting for you in etern ity.”
(The KJV reading does transpose (The Greek reads, “. . . since you the Majority text’s “and remaining knew that you, yourselves, had a possession” and “in the heavens.”) better and lasting possession.” Hence the NLT defies its own source by inserting “in eternity.”)
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.”
Reads: “It was by faith that Sarah together with Abraham was able to have a child, even though they were too old and Sarah was barren. . . . .” Footnote reads, “Some ma nuscripts read It was by faith that Sarah was able to have a child, even though she was too old and barren . . . .”
NASB NASB reads: “But when Christ appeared as a high priest of the good things to come . . .” Foot note reads, “Two early mss read that have come.”
NIV
PROBLEM
NIV 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 apparat us supporting modern versions reads, “good things that have (“Two early MSS”?—evidently (The NRSV—herein not included now come . . .” The “good things” to which the author of —footnote reads “Other ancient P46 [with slight variation] and B Hebrews refers clearly—based authorities read good things to 27 here [based on the NA critical come.” Yes, again, the vast major on context and biblical doctrine apparatus—notes at page bottom]. ity! The Byz. text reads so, along —are believers’ eternal heav enly inheritance received Often, when modern versions refer with “old uncials” Aleph and A, through acceptance of Christ, to “early manuscripts,” they mean D2 [Claromontanus—5th cent.], and rewards for godly deeds some or all of the five “old un moderns’ beloved cursive 33 done on Earth. Only two early th cials,” and/or third cent. papyri.) [11 ], the Old Latin and Vulgate, Greek MSS support the NIV the whole Coptic, and more.) reading. The Majority text supports the insertion of “in heaven” (“in the heavens”), which certainly is different from the less-specif ic “eternity,” and from “lasting possessions.” Again, on the basis of the older but corrupt Alexandrian (Egyptian) manu 46 (The NU Greek apparatus also re (The modern versions have relat scripts P , Aleph and D, plus ively substantial support; yet they the more-reliable Codex A, the places “For indeed in my bonds remain overwhelmingly outnum “critical text” reigns supreme in you suffered with me” with “And bered by the Majority, secondthe 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.) plus more.) Ethiopic, more.
Reads: “For you showed sym pathy to the prisoners and accep ted joyfully the seizure of your property, knowing that you have for yourselves a better posses sion and a lasting one.”
Reads: “You sympathized with those in prison and joyfully ac cepted 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 en abled to become a father because he considered him faithful who had made the promise.” Footnote (The Zondervan NASB/NIV inter reads, “Or By faith even Sarah, linear inserts into the running in who was past age, was enabled to bear children . . .” (The NLT committee evidently felt terlinear English “Abraham was enabled to become a father . . . ,” it could take any liberties with God’s Word. It sidestepped any of despite the NA Greek’s reference (The NU text here breaks from the only to Sarah! Then, in the English Byz. and TR by emphasizing Ab the three major readings and column, only Sarah is mentioned!) raham’s role rather than Sarah’s.) economically combined them.)
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.”
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
NLT
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: “Some died by stoning, and others were sawn in half; others were killed with the sword. Some went about in skins of sheep and goats, hungry and oppressed and mistreated.”
James 2:20 — “But wilt thou know, O vain man, that faith without works is dead?”
NLT: “Fool! When will you ever NASB: “But are you willing to learn that faith that does not res recognize, you foolish fellow, ult in good deeds is useless?” that faith without works is use less?” (The Greek kene normally means (Out of 5,300-plus Greek mss, “empty,” or “vain,” but in this only the abominable B, plus C particular context also can be used support the minority text. Also, a to mean “foolish”—but not the few Vulgate, several Old Latin, noun “fool.” Furthermore, “. . . and the Sahidic, plus some Greek that does not result in good deeds” uncials, pay misguided homage to not only is entirely mistranslated, the wretched Vaticanus.) but omits the biblical term works.)
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.”
Reads: “You adulterers! Don’t you realize that friendship with this world makes you an enemy of God? I say it again, that if your aim is to enjoy this world, you can’t be a friend of God.”
(“Some died” is not in the NU Greek used by the NLT translation committee. The implication—and rightful inference—is that stoning causes death: Biblical stoning was to the death. This is a simple biblical principle. “Skins of” is not in the Greek source. “Mistreated” technically is correct, but this is a very poor contextual translation.)
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.”
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 (The Greek kakouchoumenoi footnote—probably referring to means “to maltreat,” “to suffer ad (Because the Byzantine manu Aleph or B. Most moderns do versity,” “to torment.” But surely script tradition dates back to at not believe in “verbal” inspira least the fourth century [and likely tion—the actual words of God “tormented” is the most suitable English here! Also, despite its ab earlier still], “some” probably is in the pure Scriptures. This al sence from the NA Greek, epeir- incorrect—with “early” referring lows them to manipulate and to MSS of the 7th century or ásthesan, “they were tempted,” mix texts—even denigrate the before.) has been added in English.) supernatural.
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!
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 3 (The UBS Greek also reads bou- (Minority Greek support exists in the Byzantine text-type. As for (When used as a noun, the Greek moichalides is feminine in gender, lethe, “might plan,” rather than Aleph, A, B, several Old Latin and the NLT, as usual, its vitiated “wishes.”) so “adulterers” is incorrect. Omit one Vulgate, and the Peshitta [2nd], contemporary wording seri ously detracts from the majesty ting moichoi kai [adulterers and] Armenian [5th], Ethiopic [4th or of God’s Word—which this ver before moichalides opposes the 6th], and Coptic [two versions], vast majority of all extant mss.) plus some of the Byzantine mss.) sion only portends to be!
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 him self an enemy of God.”
Reads: “You adulterous people, don’t you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God.”
KJV
NASB
NIV
PROBLEM
NLT reads: “Now you can have sincere love for each other as brothers and sisters because you were cleansed from your sins when you accepted the truth of the Good News.” Footnotes read: “1:22a Greek can have brotherly love. 1:22b Some manuscripts read with a pure heart.”
NASB reads: “Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart.” Footnote reads: “Two early mss read a clean heart.”
(“Fervently” was added by the KJV translators for emphasis—un (This is an unmitigated disaster. necessarily.) The “thought” [phrase] order and wording are radically changed, “. . . cleansed from your sins” is used for “purified your souls,” etc.)
NIV reads: “Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart.” Footnote reads: “Some early ma nuscripts from a pure heart.”
(The minority has excellent sup port in five significant uncials and (Footnote reads: “Some early many other Byz. Greek, P72, the manuscripts from a pure heart.”) Peshitta and Harclean, the Vulgate, and the Coptic, plus portions of the Old Latin and Armenian.)
Though the most-ancient manu script evidence (five of the old est extant MSS—P72 [3rd century papyrus], Aleph, A, B, C) sup ports the omission of “through the Spirit,” the Majority text in cludes it, as do six major un cials, and some of the Armeni an. Katharas kardias, “from a pure heart,” also is in the Byz antine text. The Greek always holds the greatest weight be cause it is the original language of the New Testament.
1 Peter 2:2 — “As newborn babes, desire the sincere milk of the word, that ye may grow thereby.”
Reads: “You must crave pure spiritual milk so that you can grow into the fullness of your salvation.”
Reads: “. . . Like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation.”
Reads: “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 aforemen tioned Greek sources reads— almost precisely—“desire [or ‘long for’] the pure [or ‘unadult erated’] spiritual [logikon] milk . . . ”)
(The NA text reads, “of the word” after “spiritual milk,” yet the NLT translators omit it. Why? The NA also reads, “by it you may grow up to [or ‘into’] salvation,” yet the translators change the word order and content” Why? Because they know that Peter’s readers already are saved, so “grow up to [or ‘into’] would be incorrect. Hence, “. . . into the fullness of your sal vation.” The committee was clever and savvy enough to avoid this critical error perpetuated by most modern translations—defying the NU source Greek in so doing.)
(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.)
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/ NASV 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. Support for the minority text are seven major uncials and much of the Greek cursives, most OL, the Vulgate, more.
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.”
NLT: “Keep your conscience clear. Then if people speak evil against you, they will be ashamed when they see what a good life you live because you belong to Christ.”
NASB: “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.”
NIV: “. . . keeping a clear con science, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander.”
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.”
NLT
Inclusion of “as of evildoers,” as in the Majority, accentuates the significance of the righteous believer being falsely accused. Three of the five “old uncials” (Only P72 and Psi, many Greek (The NA actually reads “. . . so that (Aleph, A, and C), six signific (The NU omits “as of evildoers,” a cursives, plus three of the Old Latin in the very thing in which you are ant uncials, the Bohairic (3rd), (“Behavior” inserted by author for critical error here. The verse has (2nd), the Vulgate [5th], Harclean, and being slandered, those who are re the Peshitta, and the Ethiopic, clarification of antiquated term Armenian, and the Sahidic, represent viling your good conduct in Christ support the Byzantine. been split into two sentences. “conversation.”) will be put to shame.”) “What a good life . . . ” is sloppy.) 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. . . .”
NLT NLT reads: “So then, since Christ suffered physical pain, you must arm yourselves with the same at titude he had, and be ready to suffer. For if you are willing to suffer for Christ, you have de cided to stop sinning.”
NASB
NIV
PROBLEM
NASB reads: “Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin.” Footnote reads “I.e. suffered death.”
NIV reads: “Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because he who has suf fered 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 (2nd), B, and C. For whom did Christ suffer and die? Was it for the flora and fauna? No—for His greatest creation: mankind!
(“You must” is not in even the NU Greek. Neither is “be ready to (The Greek ennoian means “in suffer,” or “For if you are willing . . tent,” “mind,” “thought,” “will,” . .” “. . . Decided to stop sinning” is etc., not “purpose.”) the meaning, but not in the Greek.)
(The Greek pépautai means “to cease,” “desist,” or “refrain,” not “be done”—a bit of a stretch.)
Reads: “. . . or because they wanted to prophesy. It was the Holy Spirit who moved the prophets to speak from God.”
Reads: “For no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.”
(“. . . Came not in old time” does not appear in the Byz. text or most TR. Erasmus was the origin. “Carried” or “brought forth” are much-preferable to “came.”)
(The NLT committee replaced “For the prophecy came not” with “. . . or because they wanted to prophesy,” splitting vv. 20 and 21 differently. The remaining wording deviates from all major texts.)
(The NA Greek reads thelémati, “will,” “resolve,” “purpose,” or “design”—“was ever made” being (The Majority text reads agioi anthropoi, “holy men.” The NA a poor translation. Notice the simply omits “holy.”) word-order change in last half.)
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; . . .”
NLT: “For God did not spare even the angels when they sinned; he threw them into hell, in gloomy caves and darkness until the judgment day.” Footnote reads, “Some manuscripts read chains of gloom.”
2 Peter 1:21 — “For the proph ecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.”
Reads: “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.”
NASB: “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; . . .”
NIV: “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.” (“. . . Gloomy caves and darkness” some modernists opt for the Greek reading appearing in the partial is not in the NU Greek: It is a false source of the 1881 ERV—Westcott (“Chains of gloom . . .” would be combination of “gloomy” and & Hort’s own Greek, which reads correct.) “darkness” including “caves.” seirois, the masculine form.) “Some . . .” yes, but most as KJV.)
2 Peter 2:17 — “These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.”
Reads: “These people are as use less as dried-up springs of water or as clouds blown away by the wind—promising much and de livering nothing. They are doom ed to blackest darkness.” (From whence comes “. . . prom ising much and delivering noth ing”?
Reads: “These are springs with out water and mists driven by a storm, for whom the black dark ness has been reserved.”
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. The Majority reads, “gave them over to chains of darkness. . . .” The NA source reads, “committing them to chains of thick (utter) darkness . . . ,” from the Greek seirais zophou (“chains of darkness”)—same as the Byz. The NA Greek does not include tartarosas, “cast down to hell.” Tartarus is not “lower than Hades,” but the lower part of it.
The Majority reads “for ever,” as well as uncials A, C, L, P, 049, 056, 0142, and 0209. Op posing the Majority are a clas sic trio of the Alexandrian (This reading may have resulted 72 (The Greek nephelai, in this NT from an early scribe’s disdain for group: P , Aleph, and B—plus Psi, 048, and some other Greek. context means only a “cloud.” unbelievers’ eternal damnation— Here it refers to the unrighteous, as as opposed to annihilation by God. But the NU’s versional evid described in vv. 12-16. “Mists” is However, based on the supporting ence is plentiful, if not entirely reliable: most Old Latin; Vul incorrect. And note the mitigating versional evidence, it is possible gate; Harclean and Philoxenian; that a well-meaning scribe may minority text, which omits “for ever,” softening the punishment.) have added the words “for ever.”) Sahidic; Bohairic.
Reads: “These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them.”
KJV
NLT
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.”
NLT reads: “Then the heavens will pass away with a terrible noise, and everything in them will disappear in fire, and the earth and everything on it will be exposed to judgment.” Footnote reads, “Some manuscripts read will be burned up.”
(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 [1526].)
(The addition of “to judgment” to “exposed” does not appear in the NU apparatus, nor in the WestcottHort Greek text. Hence, it either has been drawn from another pre ferred ancient MSS or earlier crit ical edition, or it simply is a mod ern interpolation [addition].
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 are living in the light of God’s presence, just as Christ is, then we have fellow ship with each other, and the blood of Jesus, his Son, cleanses us from every sin.”
(“But if we are living in the light of God’s presence . . .” is a com plete misunderstanding and mis translation of the Greek text. “Christ” is not in any of the three major Greek texts [NU, Majority, Textus Receptus], but, rather, “he” [referring to Christ], and the omis sion of Christ after Jesus addresses a major issue in the corrupted minority text: “lower Christo logy”—the demeaning of Christ’s (About walking in this “light,” deity. The omission of Christ after Henry Alford [nineteenth century] Jesus occurs dozens of times in the wrote that it is “. . . an identity in NA and UBS, and in their foun the essential element of our daily dation texts and mss. “Lord” also walk with the essential element of often is omitted before Jesus and God’s being.”) Jesus Christ.) (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)
NASB
NIV
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.”
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.”
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.”
PROBLEM
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 (The Greek eurethesetai [you-reth- “some manuscripts” being ā´-set-ahee], meaning “will be dis cited as having a different (The Greek word “rhoidzedon” covered/found, observed or gath- reading, rather than “most,” or [hroyd-zay-don´] here literally “the majority.” Additionally, ered,” here is substituted in the means “loud noise,” and is used the NU text reads “will be ex uniquely in this context in the New NIV—and other modern versions posed . . .,” or “will be dis Testament. It also means “with a —for pareleusontahai [par-e-leu´covered . . .” Moderns don’t great noise,” “whizzingly [hissing] sont-ahee], meaning “will/ shall follow their own Greek. The pass away, in the KJV, TR and with a crash,” or “with roaring Byz. text is supported by six Byz.) speed.”) major uncials, the Harclean, Bohairic, Ethiopic, more.
(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.)
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 b (Footnote reads: “ 7 Or every.” misinterpreted the meaning of [Reference to “all.” —author] “walk in the light,” which—in The minority text actually has this context—is entirely re greater overall support [but not in moved from some type of physical illumination in God’s the Greek]: Aleph; B; C; P; Psi; presence. The NASB commit and some Greek cursives; the Syriac Peshitta [2nd]; the Armenian tee mistranslated “light” (God’s essence) as evidently being a [5th]; the Sahidic [3rd or 4th]— literal manifestation of “phōs”: northern Egyptian].) luminescence. They also capit 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 variant Harclean, and the Bohairic.
KJV
NLT
NASB
NIV
1 John 2:20 — “But ye have an NLT: “But you are not like that, unction from the Holy One, and for the Holy Spirit has come ye know all things.” upon you, and all of you know the truth.” Footnote reads, (As in both the Majority text and “Greek But you have an anoint the Textus Receptus, translators ing from the Hoy One.” have added the English word (The meaning of “has come upon “things” to clarify meaning, but the word obviously is not required you” is vastly different from “an anointing [unction] from the Holy for a complete understanding of One.”) the verse.)
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 chris´-ma, meaning precisely recent 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 the English words to suit their preface, renowned Greek “scho meaning: As at left, oidate means lar” and teacher Bill Mounce writes, “May our work help all of “you know,” and pantes means you using this new interlinear to “all.”) understand the wonderful truths of God’s Word, every word proceed ing from God’s mouth. . . . ” Modifying Scripture, then pro claiming verbal inerrancy is wretched duplicity!)
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.”
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: “If a prophet does not ac knowledge Jesus, that person is not from God. Such a person has the spirit of the Antichrist. You have heard that he is going to come into the world, and he is al ready here.” (The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God, per say, but 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—not that Christ was not God. From the first century, Gnostic Docetists held that Christ came as a “phantom” form who was re placed by a separate, fleshy “man” on the cross—hence Christ’s death being meaningless!)
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.”
PROBLEM 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 some 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 Ethiopic; the Bohairic; the Vulgate; others.
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 (See the NLT notes immediately at (See the NLT notes at far left. No is different.) Supporting these left. No footnote exists for any footnote exists for any other read are Psi (9th,), some cursives, the 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 transla tions. Pro-modern usage against overwhelming mss evidence: Byz., six Greek uncials, the Pe shitta & Harclean.
KJV
NLT
NASB
NIV
PROBLEM
Revelation 6:17 — “For the NLT reads: “For the great day of NASB reads: “. . . for the great NIV reads: “For the great day of The Majority text, joined by A, P, and 046, plus the Bohairic, great day of his wrath is come; their wrath has come, and who day of their wrath has come, and their wrath has come, and who Armenian and Ethiopic, under and who shall be able to stand?” will be able to survive?” who is able to stand?” can stand?”
gird the KJV reading. The Greek word “autos” (ow-tos´), (This scribal error is so obvious, (See the NLT notes immediately at (See the NLT notes at far left. No is a personal pronoun used for that one would expect the correct left. No footnote exists for any footnote exists for any other read both the first- and third-person reading to take precedence. Whose other reading.) ing.) cases, but note the previous wrath is coming? Obviously verse, 6:16, which refers to “the God’s, which will punish the wrath of the Lamb” immedi ately before v. 17 begins. Con wicked. The unrighteous are not clusive. (Defying are Aleph, C, terrified. Yet modernists use the some Greek cursives, plus the personal pronoun auton to read Vulgate, Philoxenian, Harclean, “their” rather than “His” [God’s].) and several Old Latin.)
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.”
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. Extant Byzantine text manuscripts date back to possibly the fourth century, hence having a pure her itage extending back potentially about 1,600 years, to date.
NLT: “Blessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of life.”
NASB: “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.”
(“Who wash their robes” opposes (Probably a reference back to Rev. the reading in the vast majority 7:9 wrongfully repeated here. mss! “Can enter” opposes the NLT’s own Greek source. Note the Most likely scribal error.) word re-ordering—for no reason.)
NLT Although promoted as a “dynamic equivalence” Bible version, the NLT clearly proves to be a hybrid of this “thought-for-thought” type, and a paraphrase. It is one step closer to a dynamic equivalence version from the Living Bible and The Book, its predecessors. Again, the NLT, as virtually every other New Testament produced since the ERV of 1881, is based on a drastically different source “critic al apparatus” which, in turn, is founded upon variously corrupt manuscripts not of the Byzantine type: codices Aleph, A, B, C, D and several others of later author ship (mostly Aleph and B).
NIV: “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, some Greek cursives, and a few Old Latin and Armenian support the minority text.)
The Majority text supports “. . . they that do his com mandments.” The Byzantine (Majority) reads: “Blessed are those who do his com mands. . . .” Aleph and A oppose (B truncated after He brews 9:13). Also supporting the Byz. are the Philoxenian and Harclean, the Bohairic, and the Armenian.
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. This version also takes liberties in word and phrase order, based on its own source Greek, and it most often fails to footnote significant variant readings, such as those of the Majority text. It fre quently has been mistranslated from its own Greek source, and it represents an “updated” 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 available, the NIV is a subtly com promising bridge between devo tion to its own corrupt Greek source text and its commitment to a stylized, modernistic concession to a wanton, worldly readership. It softens the Bible’s critical warn ings and harsh realities, alters bib lical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly em braced by both believers and unbe lievers, alike. It is a version espe cially designed for and appealing to those having “itching ears” (2 Timothy 4:3).
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 con structs and self-serving manipulation 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.
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 reading, researching, 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 (since controversial English Revision Version New Testament in 1881, inclusive) 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 34 books and papers—mostly lengthy, scholarly books—during the past five-plus 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 living 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 capacity 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-Greek-English 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,