The Majority Text & Textus Receptus vs. Modern Bibles: NLT Version -- FREE

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uring the last several years of the life of the Apostle Paul, 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” (I Timothy 6:20). Paul also spoke against several heretics, among them Hymenaeus and Philetus (II Timothy 2:17), and Alexander the coppersmith (II 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, who wrote in II 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 knowledge,b hence Paul’s early reference to a “science falsely so called.” Thriving during the Second and Third centuries, Gnosticism was designated by Third Century Church fathers Irenaeus, Tertullian, and Hippolytus as an aberrant Christian heresy 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 manuscripts Aleph (Sinaiticus) and B (Vaticanus), dated 325-360 A.D., 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 establishment of the fledgling Roman Catholic Church (Fifth 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 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, only about 43 of these 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 pseudoBible in 1881, the English Revised Version (or “RV”) New Testament. g Modern biblical critics and linguists 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, Edward Miller, F.H.A. Scrivener, Herman Hoskier (all Nineteenth Century—Hoskier d. 1938), Edward F. Hills (d. 1980), Floyd Nolan Jones, D.A. Waite, and others. a b

J.N.D. Kelly, Early Christian Doctrines (Peabody, MA: Prince Press, Hendrickson Publishers, 2004), p. 22.

Ibid. Ibid. d J.A. Moorman, Early Manuscripts, Church Fathers and the Authorized Version (Collingswood, NJ: The Bible for Today Press, 2005), p. 116. e 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 (description). g Wilbur N. Pickering, “The Identity of the New Testament Text” in Floyd Nolan Jones, Which Version is the Bible?, 19th ed., rev. and enlarged (Goodyear, AZ: KingsWord Press, 2006), p. 163. c

I.

Cover Page ............................................................................................................... 1

II.

Preface ..................................................................................................................... 2

III.

Table of Contents ..................................................................................................... 3

IV.

Introduction ............................................................................................................. 4

V.

Verse Comparison .................................................................................................... 4

VI.

Conclusion ............................................................................................................. 39

VII. Colophon ............................................................................................................... 40

6Documented Discrepancies between the Majority Text/Textus Receptus and6 the Critical Text Editions Underlying Modern Bible Versions (4th Ed.): NLT Version By EDWARD E. SCOTT This notated comparison chart serves to clearly identify and clarify some of the documented differences (here in 105 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 thirteen months in conducting research, inputting data, and proofing and editing 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 en ­ lightened 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 will be 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.)

KJV

NLT

NASB

NIV

PROBLEM

Matthew 1:25 — “And (Joseph) knew her not till she had brought forth her firstborn son: and he called his name JESUS.”

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 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.

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.”

NASB: “But, I say to you that everyone who is angry with his brother shall be guilty before the court . . .” No footnote for any variant reading.

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.”

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 Coptic versions (2), the Gothic (4th) and Armenian (5th), plus two of the oldest five extant Greek manuscripts, and 15 sig­ nificant uncials, include “without cause.” “Some manu­ scripts” misrepresents!

(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.])

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 Reads: “But I say to you, love emies! Pray for those who perse­ your enemies and pray for those cute you.” Footnote reads: “Some who persecute you.” late manuscripts add Bless those who curse you, do good to those who hate you.” Note that the foot­ note truncates the Majority text reading, omitting the rest of the verse, then instead refers to it as from “some late manuscripts.”

Reads: “But I tell you: Love your enemies and pray for those who persecute you.” Footnote reads: “Some late manuscripts enemies, bless those who curse you, do good to those who hate you.” text reading.

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.)

NLT reads: “. . . For I have come NASB reads: “. . . for I did not to call sinners, not those who come to call the righteous, but think they are already good sinners.” enough.” (Note: This version defies its own Greek source text [NestleAland/United Bible Society] by transposing the two groups, right­ eous and sinners. Why? Simply to place the affirmative before the negative? For “stylistic” purposes of some sort? Just for the sake of change? Only because these “scholars” have the “authority”?)

(Again, the Majority reading is truncated in the footnote.)

NIV reads: “. . . for I did not come to call the righteous, but sinners.”

PROBLEM 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. 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.”

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 11:23b — “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?”

Reads: “‘. . . red sky in the morn­ ing 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.”

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 have verse 47.” (The footnote is nothing but con­ fusing to the reader: “What other manuscripts? How important is this?” This is none other than a naturalistic, modernistic scholarly means of casting doubt on what 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.

Reads: “And in the morning, ‘There will be a storm today, for the sky is red and threatening.’ Do you know how to discern the appearance of the sky, but cannot discern the signs of the times?”

Reads: “. . . and in the morning, ‘Today it will be stormy, for the sky is red and overcast.’ You know how to interpret the ap­ pearance of the sky, but you can­ not interpret the signs of the times.” Footnote reads: “a 2 Some early manuscripts do not have the rest of verse 2 and all of verse 3.” (Nevertheless, the source apparatus contains these verses!)

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.”)

(Omits a reference to Jesus’ family “standing” outside, despite the Greek estekasi [es-tay´-ka-see] ap­ pearing in its own Greek source text.)

KJV

NASB

NIV

PROBLEM

NASB reads: “And He *said to them, ‘Because of the littleness of your faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, “Move from here to there,” and it will move; and nothing will be impossible to you.’”

NIV reads: “He replied, ‘Be­ cause you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this moun­ tain, “Move from here to there” and it will move. Nothing will be impossible for you.’”

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 1/13, plus most Sinaitic and the Sahidic. “. . . Faith as a grain of mustard seed” is supported by at least the Byz. and the TR.

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.

[“For the Son of Man has come to save that which was lost.] Footnote reads “Early mss do not contain this v.”

Verse 11 is omitted from the text. Footnote reads, “The Son of Man came to save what was lost.” Why is there no explanation ac­ companying verse 11’s footnoted content? Did the NIV committee simply not want readers to no­ tice 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.

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.”

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.”

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.

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.”

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.

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.”

NLT reads: “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.”

NASB reads: “And I say to you, whoever divorces his wife, ex­ cept for immorality, and marries another woman commits adul­ tery.”

NIV reads: “I tell you that any­ one who divorces his wife, ex­ cept for marital unfaithfulness, and marries another woman commits adultery.”

Not only do 90-95 percent of extant NT Greek MSS. contain the last portion, but also the modern scholars’ favorite, Codex B, and 21 significant uncials, plus the Peshitta and Harclean, and more. Why have the moderns abandoned B? Because doing so would not sell their “Bibles”? As for “immorality,” or “sexual im­ morality,” a more specific term is “fornication.”

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.’”

(Also see Mark 10: 11, 12, and Luke 16:18.)

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.’”

KJV

NLT

NASB

NIV

PROBLEM

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?’”

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 for the Majority reading: 17 significant uncials; the Peshitta and Harclean; the Armenian; the Vulgate; more. Essentially, only the corrupt Aleph, B, D, and L oppose, plus most of Family 13, and a few Old Latin.

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 reads: “Someone came to Jesus with this question. ‘Teach­ er, what good things must I do to have eternal life?’”

Matthew 20:16 — “So the last shall be first, and the first last: for many be called but few chosen.”

Reads: “And so it is, that many Reads: “So the last shall be first, Reads: “So the last will be first, who are first now will be last and the first last.” and the first will be last.” then; and those who are last now will be first then.”

The Majority text includes the last portion of the verse, as do 21 significant uncials, the Old Latin, the Vulgate, the Peshitta and Harclean, and more. The last portion of this verse has been removed from nearly every modern “Bible” version —most likely because it indic­ ates that many hear the gospel, but few respond favorably. Doesn’t sell. Also, perhaps modern scholars do not under­ stand this portion.

Reads: “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.”

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 cient uncial that does not in­ clude this verse is the notori­ ously corrupt Codex D (Bezae). That’s right, the academics have defied Aleph and B. Why? (The verse even has been re­ 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.

(The “called” are those who have been invited, while the “chosen” are those who have been genuinely saved through sanctification. —Jamieson-Fausset-Brown Bible Commentary, Vol. 3, p. 100.)

Matthew 21:44 — “And whoso­ ever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” (The “spiritual builders” of Jesus’ time, the Pharisees, Saducees and scribes, personally were being “broken” by “falling” on [reject­ ing] the keystone of the kingdom of God, Christ. Similarly, in their final rejection of Christ, these Jew­ ish leaders would be “ground to powder.” “The Kingdom of God is here a temple . . . .” —JamiesonFausset-Brown Bible Comment­ ary, Vol 3, p. 104)

Reads: “And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust.”

NIV omits the verse from the text, then inserts the footnote: “Some manuscripts do not have verse 44.”

KJV Matthew 23:8 — “But be ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.”

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.”

NASB

NIV

NASB reads: “But do not be called Rabbi; for One is your Teacher, and you are all broth­ ers.”

NIV reads: “But you are not to be called ‘Rabbi,’ for you have only one Master and you are all brothers.”

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.)

Reads: This portion of the verse is omitted, with the footnote: “Some manuscripts add verse 14.”

Puts verse 14 in brackets to indi­ cate suspicion about authenticity, then adds footnote: “This v not found in early MSS.”

Omits verse 14, does not mark the footnote in the text and adds the verse below Scripture. Insinuates that “some manu­ scripts” add verse 14.

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.

NLT reads: “The nations and kingdoms will proclaim ware against each other, and there will be famines and earthquakes in many parts of the world.”

NASB reads: “For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes.”

NIV reads: “Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in vari­ ous places.”

The Majority text (90-95 percent 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 Ethiopic, support the KJV reading. Only the wicked trio of Aleph, B, D, plus E (6th), plus the Sinaitic and Sahidic, and several other MSS., dissent.

(Adelphoi [brothers] here does refer, in practice, to men and wo­ men. But God choses 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.” (Also see Mark 12:40, Luke 20:47.)

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.”

PROBLEM

KJV

NLT

NASB

NIV

PROBLEM

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.)

Adds “or the Son himself.” Foot­ Adds “or the Son himself.” note reads “Some manuscripts omit the phrase or the Son him­ self.”

The vast majority of extant NT Adds “nor the Son,” then adds the footnote: “Some manuscripts koine Greek manuscripts do not include “or the Son do not have nor 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.”

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.”

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.”

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 resenting the minority of earlier manuscripts reads thronou dozes (dod´zace), “glorious throne.”)

(“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.”)

Matthew 26:28 — “For this is my blood of the new testament, which is shed for many for the remission of sins.”

Reads: “. . . for this is my blood, Omits “new.” 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 covenant,” which, as specific­ ally mentioned in Hebrews 8:613, explicitly replaces the old covenant as being a better one! Only six extant Greek uncials, P37, and few others, omit “new”! And again, “some ma­ nuscripts” is wrong!

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.”

(Also see Mark 14:24.)

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 drink [wine], it is not sour wine. The Greek oxos is correct here: sour wine; vinegar.)

NIV: Reads “wine” rather than “vinegar.” See note after NRSV reading, at left.

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.”

“Oinon,” fermented drink, is incorrect . “Oxos,” rather, is sour wine—vinegar. “Vinegar” fulfills prophecy in Psalm 69:21: “They also gave me gall in my food; and in my thirst they gave me vinegar to drink.” Support for oxos is overwhelm­ ing: vast majority of Greek; 18 significant uncials; the Peshitta and Harclean; others. Against are seven Greek, some of Fam­ ilies 1 & 13; a few of the Vul­ gate; others.

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.”

NIV 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 5,600-plus (79%) NT Greek manuscripts contain “Son of God”! Also containing these words are the first corrected version of Aleph (“Aleph-1”) and 20 other significant uncials, including Codex Vaticanus (B). The modern scholars’ second cornerstone document, Aleph (Sinaiticus), is their only docu­ mented recourse—along with a few other Greek manuscripts, and Codex Theta (8th or 9th).

NIV reads: “It is written in Isai­ ah the prophet: ‘I will send my messenger ahead of you, who will prepare your way’”b—

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 or modern uncertainty. The Ma­ jority is joined by 17 significant Greek uncials, Family 13, the 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 Coptic and Gothic.

(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 you way.’” Footnote reads: “1:2 Mal 3:1.”

NASB reads: “As it is written in Isaiah the prophet: ‘Behold, I send My messenger ahead of You, Who will prepare Your way.’”

(Is this footnote implying that Malachi said this about Isaiah? Malachi lived 200 years later.)

Mark 1:14 — “Now after that John was put into prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, . . .”

PROBLEM

NLT: “Later on, after John was arrested by Herod Antipas, Jesus went to Galilee to preach God’s Good News.”

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.”

(Herod Antipas is mentioned neither in the Majority text nor the critical apparatus representing the older, minority manuscript body.)

(“. . . Taken into custody” is some­ thing of a stretch from the Greek paradothevai (para-doth-a-nahee), which means “to commit, to deliv­ er up, to put in prison.” The trans­ lators have unnecessarily substi­ tuted some words for what evid­ ently, in their opinion, are required for clarity.)

“. . . 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

NIV

NASB reads: “. . . and to have authority to cast out demons.”

NIV reads: “. . . and to have au­ thority to drive out demons.”

Some scribe(s) made a serious error of omission here, leaving out a key phrase in this verse. It does not appear in the minority Greek—here less than 1 percent of extant NT MSS. But the Majority text includes “to heal diseases,” as do the overwhelming number of other manuscripts: 21 sig­ nificant uncials and five oth­ ers; most Old Latin; the Latin Vulgate (common); the Pe­ shitta and Harclean; the Goth­ ic; the Armenian; and others.

Reads: “. . . but whoever blas­ phemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.”

Reads: “. . . but whoever blas­ phemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin.”

Again the modern versions mitigate the severity of the sense, using “eternal sin” rather than the frightening truth: “eternal damnation”— different Greek words. The Majority text is supported by: 12 significant uncials; seven other Greek MSS.; the Syriac Peshitta and Harclean; the Old Latin; Family 1; others. Mod­ ern scholars’ second-favorite MS., Aleph, even opposes their adopted reading. But damnation doesn’t sell their “Bibles.”

NASB: Verse 11b, at left, is omitted.

NIV: Verse 11b, at left, is omit­ ted.

Among extant Greek NT manu­ scripts, only eight significant uncials of the 5,600-plus omit this portion, plus several OL, the Vulgate and Sahidic, and more. Again, this omission re­ duces the severity of the sense —judgment against those ig­ noring the gospel. (The Peshitta and Harclean “versions,” 17 significant uncials, Caesarean Families 1 and 13, plus others, also support the KJV.)

(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.)

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.”

Mark 6:11b — “Verily I say NLT: Verse 11b, at left, is omit­ unto you, It shall be more toler­ ted. able for Sodom and Gomorrha in the day of judgment, than for that city.” (Also see Matthew 10:15.)

PROBLEM

KJV

NLT

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.” (Also see Matthew 17:21.)

Mark 9:42 — “And whosoever shall offend one of these little ones that believe in me, it is bet­ ter for him that a millstone were hanged about his neck, and he were cast into the sea.”

NASB Omits “and fasting.” (The vast majority of the Byz­ antine [Majority] text includes “and fasting,” as do 17 significant uncials, families 1 and 13, most of the Old Latin, the Vulgate, the Syriac Peshitta and Harclean, and others.)

NIV Omits “and fasting,” and foot­ note reads, “Some manuscripts prayer and fasting.”

On the basis of only three exist­ ing manuscripts, “. . . and fast­ ing” is removed from this verse by nearly every modern “Bible” version. Is fasting now unfash­ ionable? Is it no longer deemed important? The answers seem obvious. (The significance of fasting is self-sacrifice to focus on and enhance spiritual growth by wholeheartedly interacting with and submitting to our Sa­ vior.)

Reads: “But if anyone causes one of these little ones who trusts in me to lose faith, it would be bet­ ter for that person to be thrown into the sea with a large mill­ stone tied around the neck.”

Reads: “Whoever causes one of these little ones who believe to stumble, it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea.”

Reads: “And if anyone causes one of these little ones who be­ lieve in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck.”

The 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!

NLT omits the verse, then adds the footnote: “Some manuscripts add verse 44 (which is identical to 9:48).”

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.”

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.”

Translators distort the truth in the NASB footnote: These words are not found in two MSS. of the Fourth Century (Aleph, B), but they are found in two Greek MSS. of the Fifth (A, D). Also, the words appear in the Peshitta and Old Latin, the Majority text, and in 14 sig­ nificant uncials. The translators seem to disapprove of the “re­ petition” of this phrase, as well as of the foreboding tone. Some early scribes also took liberties in their copying by “removing repetition.” Satan is a master of partial truths—what has been manifested here!

(Also see Matthew 18:6 and Luke 17:2.)

Mark 9:44 — “Where their worm dieth not, and the fire is not quenched.” (Also repeated in verses 46 and 48.) (Also see Matthew 17:21.)

PROBLEM

KJV

NLT

NASB

NIV

Mark 10:21 — “. . . One thing The independent clause “take up The independent clause “take up The independent clause “take up thou lackest: go thy way, sell thy cross . . .” is omitted. thy cross . . .” is omitted. thy cross . . .” is omitted. whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up thy cross, and follow me.” (Also see Matthew 16:24 and Luke 9:23.)

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!”

(Also see in Matthew 6:15, and similar in Proverbs 21:13.)

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of “taking up thy cross” after “and follow me,” modern versions have omitted the former. Omission reduces the burden of discipleship. How convenient for the modernistic critical translators and their readers. Supporting the Byz. text are 19 significant uncials, Family 13 (13 MSS.), the Harclean, the Gothic, the Sinaitic, and more.

Reads: “. . . Dear children, it is Reads: “Children, how hard it is Reads: “Children, how hard it is very hard to get into the kingdom to enter the kingdom of God!” to enter the kingdom of God.” of God.” Footnote reads “Some manuscripts add for those who trust in riches.”

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.

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.”

Only 14 manuscripts and/or versions extant do not include this verse. The two earliest ma­ nuscripts (ca. 325-360 A.D.), excluding “fragments,” do not include this verse. However, three of the earliest five manu­ scripts include the verse. Again, “some manuscripts” is major distortion of the truth! Also supporting the Byz. text are 20 major uncials (incl. A), Famil­ ies 1 &13, the Peshitta and Harclean, the Gothic, plus some Old Latin MSS., and still more.

(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.”

PROBLEM

(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.)

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.”

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, when the time is.” stay alert and keep watch.” Foot­ 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, stay awake, and pray; for you do not know when the time is.”)

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.”

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 translators, evidently out of their own personal preference, simply took the liberty of adding “appointed” here. It does not ap­ pear in the Majority or NU Greek. Why do these “scholars” think they have the authority to tamper with the Word of God?)

The NLT omits the entire pas­ The NASB includes the passage sage, then adds this footnote: but adds the footnote: “Later mss “The most reliable early manu­ add vv 9-20.” 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

PROBLEM

NIV reads: “Be on guard! Be alert! You do not know when that time will come.” Footnote reads “Some manuscripts alert and pray.”

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.)

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)

Either significant Greek MSS., two, 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 NIV also includes the pas­ sage, but questions its authenti­ city by placing the following content in brackets, between verses 8 and 9: “The earliest ma­ nuscripts and some other ancient witnesses do not have Mark 16:9-20.”

The fact is, yes, the two oldest manuscripts (excluding frag­ ments) do not include this pas­ sage. But out of the extant 5,600-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 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

NASB

Reads: “. . . Greetings you who Reads: “. . .Greetings favored are highly favored! The Lord is one! The Lord is with you.” with you.” Footnote reads “Some manuscripts add Blessed are you among women.”

NIV

PROBLEM

Reads: “. . .Greetings you who are highly favored! The Lord is with you.”

The Majority text reads: “. . . Rejoice, favored woman, the Lord is with you, blessed are you among women.” Three of the earliest MSS (codices A, C, D), plus 17 other signific­ ant uncials, the Peshitta and Harclean, the Gothic and Ethiopic, plus the Vulgate and several of the Old Latin, read as above. Modern translators are producing “ecumenical” “Bibles,” yet evidently are de­ fying (rightfully) historical veneration of Mary and “holy relics” by Catholics, hence os­ tensibly reasoning for omis­ sion—a compromise.

(The Greek chaire means “be well,” “God speed,” “greeting,” “hail,” or “rejoice.” But it is obvious that, within this context, “hail” or “rejoice” clearly are more appropriate. “Greetings” to the woman God choose to bear His son hardly is worthy.)

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.”

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!)

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.”

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” (also “Byzantine,” “Traditional,” “Antiochian,” “Constantino­ politan,” or “Ecclesiastical”) reads “Joseph and his mother . . . ,” as it should. Joseph was NOT Jesus’ real father! God the Father is Jesus’ father! (“Parents” is probably a ruse to escape controversy, as some variants read “father.”) Mary birthed Jesus. Joseph was an earthly surrogate father. He did not provide the “seed” of Christ; the Holy Spirit did!

(Also in verse 33.)

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.”

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.”’” The footnote only as­ cribes the statement to its Old Testament origin in Deutero­ nomy 8:3.

NIV reads: “Jesus answered, ‘It is written: “Man does not live on bread alone.”’” Again, the foot­ note only attributes the quotation to its scriptural origin in Deuteronomy 8:3.

Two of the oldest five extant Greek NT MSS. omit “but by every word of God.” However, another two of the earliest five include the phrase. The Major­ ity text includes the phrase. Without these words the mean­ ing is incomplete: What else does he live by? Man certainly must live by the Word of God, lest he be hopelessly lost. Also supporting the Majority are 17 other significant uncials, plus the Peshitta and Harclean, the Gothic and Armenian, and some OL.

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 (Gr./five MSS.), the Vulgate, Syriac Sinaitic and Curetonian, the Sahidic and Bohairic, and the Armenian, replace “be­ loved” with some variation of “chosen.” The Majority text, along with 22 significant un­ cials and six other Greek, plus Family 13, the Peshitta and Harclean, and more, read “be­ loved.” Two of the oldest extant manuscripts, codices A and C, much more reliable than mod­ ern scholars’ favorites (Aleph, B), also support the Byz.

NASB: Questions the authenti­ city of the last portion of verse 55 and all of verse 56 by sur­ rounding with brackets. No foot­ note exists even to explain the full significance of the bracket­ ing.

NIV: “. . . dand they went to an­ other village.” The footnote reads: d 55, 56 Some manuscripts them And he said, ‘You do not know what kind of spirit you are of, for the Son of Man did not come to destroy men’s lives, but to save them.’ 56And”

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.)

NLT

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.’”

NASB

(Also note the context of this verse, which clearly justifies its appearance.)

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.”

NLT Reads: “He said, ‘This is how you should pray: “Father, may your name be honored. May your Kingdom come soon . . . .”’”

(Also see Matthew 6:9.)

Luke 11:2b — “Thy kingdom come. Thy will be done, as in heaven, so in earth.”

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.”

PROBLEM

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 Family 13 (13 cursives), some of the Old Latin, plus the Peshitta (2nd), Harclean (7th) and Ethiopic (4th or 6th), and others, support the Byzantine (Majority) text.

NIV: “. . . your kingdom come.”b b 2 Some manuscripts come. May your will be done on earth as it is in heaven.”

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 Harclean; 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%!

(This subjective remark in the footnote is little more than mod­ ernistic conjecture—nothing more than an unproven theory regarding gospel “harmonization”!)

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.) (A theory commonly held by mod­ ern biblical scholars.)

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!’” (Also see Matthew 19:27.)

NIV

(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.)

(Again, “some manuscripts” is a monumental understatement.)

NIV reads: “Peter said to him, ‘We have left all we had to fol­ low you!’”

The NLT does not follow its own Greek source text, “what was ours. . . .” The NASB and NIV, though close to their underlying Greek sources, still are not entirely accurate (“stylization”). 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.” (“As it were,” in this context, signifies that the intensity of Christ’s angst compares his sweat drops to blood, as a similie. His sweat was not literally blood. This is proven by the fact that the Greek osei means, “as it were,” “as it had been,” “like,” “as,” or “about”—certainly metaphorical.)

NLT Reads: “Keep a constant watch. And pray that, if possible, you may escape these horrors and stand before the Son of Man.”

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 (Note that this particular reading counted worthy to escape all nullifies the pre-tribulational rap­ (Once again, the source Greek the things being about to hap­ ture! The implied result is, as this (Note that this particular reading here nullifies the pre-tribulational pen, and to stand before the verse reads in the NLT, that those nullifies the pre-tribulational rap­ rapture! The NIV reading also Son of Man.” The NLT, NASB saved before the Great Tribulation ture! The implied result is, as this misrepresents the source text with and NIV nullify the pre-tribula­ begins still must endure it! Altern­ verse reads in the NASB, that “. . . that you may be able to tional rapture, seeming to indic­ atively, the implication is that, stand,” possibly indicating that ate that ardent prayer and those saved before the Great through prayer, the redeemed Tribulation still must endure it! Al­ some meritorious human behavior watchfulness may—it is hoped —deliver believers from the through Christ may be able to ternatively, the implication is that, may lead to believers’ redeemed “hide themselves” from the Anti­ through prayer, the redeemed appearance before Christ. Notice Antichrist’s deadly persecution. christ’s abominable attacks.) 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 nuscripts.”

Verses are included and the foot­ note reads: “Some early manu­ scripts do not have verses 43 and 44.”

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?”

NLT Reads: “They blindfolded him; then they hit him and asked, ‘Who hit you that time, you prophet?’”

NASB

NIV

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?’”

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 5,600-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 Luke 23:34a reference to Je­ sus’ forgiveness of His murderers, as well as omit Mark 11:16, God’s charge for humans to forgive one another.)

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.

(Also see Matthew 26:68 and Mark 14:65.)

Luke 23:34a — “Then said Je­ sus, Father, forgive them; for they know not what they do.”

NLT: “Jesus said, ‘Father, for­ give these people, because they don’t know what they are doing.’” Footnote reads: “This (NKJV footnote reads: “NU-Text sentence is not included in many brackets the first sentence as a lat­ ancient manuscripts.” er edition.” NU refers to the cur­ rent, naturalistic “critical text,” an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th, 19th,, 20th, and 21st centuries.)

PROBLEM

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.”

(The KJV is a bit idiomatic, here, with “and stooping down he be­ held,” rather than “and stooping to look in,” but the phraseology is inconsequential to the meaning.)

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.”

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 Greek parakupsas means manuscripts, Aleph and B, plus both “to stoop down” and “to look their highly esteemed P75 pa­ into.”) (“Some manuscripts”? No. All but pyrus. In addition, codices A (5th), E (6th), F (9th), G (9th), H about 25 MSS. or fewer of any (9th), K (9th), L (9th), M (8th), S kind—period.) (10th), U (9th), V (9th), W (5th) and X (10th) support the Major­ ity reading, as well as nine oth­ 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.

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], does not include verse 40, as indic­ ated in the Zondervan Greek and English Interlinear New Testament [NASB/NIV]. But from the same Greek edition, the NRSV interlin­ ear editor, P. McReynolds, does in­ clude verse 40. Some deception proceedeth here. Inconsistency among modern liberal critics is 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

NLT

NASB

NIV

Luke 24:47 — “And that repent­ ance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.”

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.”

NIV: “. . . and repentance and forgiveness of sins will be preached in his name to all na­ tions, beginning at Jerusalem.”

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.”

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 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 but the only (or only begotten) Son.”

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.”

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 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.”

(Only nine Greek MSS. support this reading [led by P66, P75, Aleph (Obviously this is a paraphrase, and it omits that only Jesus has and B], plus some of the Byz., the come down to earth from heaven.) Ethiopic, and portions of the Bohairic.)

PROBLEM 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 is that “acts of penance,” apart from forgiveness of sins, can achieve salvation. Repentance and remission are separate. The Majority, 22 significant un­ cials and five other specified Greek, Families 1/13, several OL, the Vulgate, the Harclean, the Armenian, and the Ethiopic dominate. Only Aleph, B, P75, the Peshitta, and the Sahidic and Bohairic oppose.

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 (The modern versions miss three ten God” originates from early vital points in this verse: 1) Jesus Gnostic heresy about various types/levels of deities (“aeons”) was “begotten”; 2) Jesus is not a and the belief that Jesus was a begotten “God”—God the Father “created deity.” No. 3: “God not having “created” Him; 3) “God the one and Only” does not the one and Only” does not ac­ uniquely refer to Jesus as God knowledge Jesus’ specific divine the Father’s Son (Gk. mono­ genes). sonship—“monogenes.”) 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 nificant uncials; the Vulgate; Families 1/13 (Caesarean—hy­ brid); the Syriac Peshitta and Harclean; the Armenian, and several OL.

KJV John 3:15 — “That whosoever believeth in him should not per­ ish, but have eternal life.”

NLT Reads: “So that everyone who believes in me will have eternal life.”

NASB Reads: “So that whoever be­ lieves will in Him have eternal life.”

(“Should,” “may” or “will” [have] —Gk. έχω (ekh´-ō)— are used variously in different versions of the Textus Receptus, Majority text and NA/UBS [“NU”].)

NIV Reads: “That everyone who be­ lieves in Him may have eternal life.” (No footnote for any other vari­ ant.)

PROBLEM 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 5,600plus 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.

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.”

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 cials,” plus P66 and P75, is a fortuit­ whatever disease he had.” ous opportunity for theological modernists simply to deny the mi­ raculous in the Bible.)

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!

John 6:47 — “Verily, verily, I say unto you, He that believeth on me hath everlasting life.”

Reads: “I assure you, anyone who believes in me already has eternal life.”

Reads: “Truly, truly, I say to you, Reads: “I tell you the truth, he he who believes has eternal life.” who believes has everlasting 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 MSS., 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.

(The Greek eỉs èmé, “into me,” “in (“Already has” either is a Greek me,” or “on me,” is lacking in the minority variant reading—from a 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.)

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.”

NLT Reads: “At that point they picked up stones to kill him. But Jesus hid himself from them and left the Temple.”.

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 . . .” (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.” (This verse is a reference to II Samuel 12, in which God tells David that the Messiah will emerge from his bloodline.)

Reads: “Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple.”

NIV

PROBLEM

Reads: “At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds.”

Majority text reads: “Therefore they picked up stones so that they might throw at Him; but Jesus was hidden and went out of the temple, having gone through their midst; and passed by thus.” The removal of the clause in question omits the di­ vine miracle of Jesus’ supernat­ ural power (invisibility?). Lower Christology. The Major­ ity is supported directly by 16 significant uncials and six other Greek, Families 1 & 13, and the Harclean, the Gothic, the Ethiopic, and more.

(Essential opposition to the Ma­ (As with the NASB, here, no jority comes from Greek P66, P75, footnote is mentioned for any Aleph, B, D, W [5th], and Theta other reading.) [9th]. Ten Old Latin, the Vulgate, the Armenian, the Sinaitic (4th), the Sahidic and some of the Bohairic also are among the minority. But they are outweighed by the vast majority of NT Greek MSS.)

(Also see in 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.”

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.”

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 promised him on oath that he would place one of his descendants on his throne.”

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%.

(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.)

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.” (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.)

(The corrupt Greek underlying this translation centrally is based upon four of the five “old uncials.” Other support includes some Byz., three OL, 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.)

KJV Romans 5:6 — “For when we were yet without strength, in due time Christ died for the ungodly.”

NLT NLT Reads: “When we were ut­ terly helpless, Christ came at just the right time and died for us sin­ ners.”

NASB

NIV

PROBLEM

NASB Reads: “For while we were still helpless, at the right time Christ died for the ungodly.”

NIV Reads: “You see, at just the right time, when we were still powerless, Christ died for the un­ godly.”

(Only in this instance, in the New Testament, may the Greek word asthenes—note at far right—be properly used, in this context. As for “right time,” this is a mis­ translation to accommodate a wanton public.)

(The NIV mistranslates from the NA Greek: “right time” and “still powerless.)

What doesn’t appear here is that Codex B, the most-beloved MS. of most modern scholars, actually reads “If indeed . . .” rather than “For when . . .” Modern translators have been careful to abandon this reading here. The Greek word asthenes means “without strength,” “weak,” “sick,” “impotent,” “more feeble,” and, parallel to a lost sinner, “helpless.” The NIV reading, “still powerless,” is 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 Harclean (7th), represent the true reading.

(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 tion. Also including these un­ of the Old Latin. Spearheading the MSS. 6, 1506, 1739, 1881, and a clauses are five significant th th cials (two from the 4 and 5 ), “few others,” plus the Egyptian Greek are early uncials Aleph, B, and five other specified Greek, and Ethiopic, and Origen [d. 250], C, and D.) plus the Harclean. as supporting the minority.)

Romans 8:1 — “There is there­ Reads: “So now there is no con­ fore now no condemnation to demnation for those who belong them which are in Christ Jesus, to Christ Jesus.” who walk not after the flesh, but after the Spirit.”

Reads: “Therefore there is now no condemnation for those who are in Christ Jesus.”

Reads: “Therefore, there is now no condemnation for those who are in Christ Jesus.” Footnote reads, “a 1 Some later manuscripts Jesus, who do not live according to the sinful nature but according to the Spirit.”

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: “. . . Just as it is written, ‘HOW BEAUTIFUL ARE THE FEET

Reads: “. . . As it is written, ‘How beautiful are the feet of those who bring good news.’” Footnote only provides the source of the quotation, Isaiah 52:7.

(The Greek agathos´, at the end of this verse, literally means “good things.” So, the final independent clause is not repetitious, with “good things” being differentiated from “gospel of peace.”)

Reads: “. . . That is what the Scriptures mean when they say, “How beautiful are the feet of those who bring good news!” Footnote simply cites the source of the verse, Isaiah 52:7.

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!)

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 Romans 14:10c — “For we shall all stand before the judgment seat of Christ.”

NLT Reads: “. . . judgment seat of God.”

NASB Reads: “. . . judgment seat of God.”

I 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.”)

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.”

I 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.”

The NLT committee fumbleth with: “When I am with those who are oppressed, I share their oppression 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.”

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.”

Reads: “This is my body, which is given for you . . . .” Footnote says, “Some manuscripts read broken.”

Reads: “This is my body, which is for you . . . .”

PROBLEM

Reads: “. . . judgment seat of God.”

The vast majority of extant MSS. read “of Christ.” Modern 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.

Reads: “A woman is bound to her husband as long as he lives. But if her husband dies, she is free to marry anyone she wishes, but he must belong to the Lord.”

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.

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 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 like-minded with the weak to relate to them; he did not back­ slide to become weak!) Joining the Majority are the Peshitta, Harklean, Armenian, Ethiopic, and more.

(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.)

(Note that John 5:22 reads, “For the Father judgeth no man, but hath committed all judgment unto the Son.” Modern translations in­ clude this verse, unchanged, yet they omit the above reference to Christ!)

I 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.”

NIV

(In the translators’ collective opinion, the testimony of four of the five “old uncials” outweighs the Greek Majority and over­ whelming overall witness.)

(The spiritually unregenerate may not comprehend the difference between “weak” and “as weak.”)

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 word uper [hoop-er´] appears, but B, C, and P46 oppose, plus more a clearly poor contextual transla­ Greek. The third Aleph writer tion is made by moderns: “for” is (of three), and correctors three used, rather than “on the part of” and two of C and D, respect­ or “for the sake of.”) ively, agree with the Majority.

Reads: “This is my body, which is for you; . . .”

KJV

NLT

NASB

NIV

I 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: “For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.”

II 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 be­ gun!”

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!”

II 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.”

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.”

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?”

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 (Additional Majority support for Christ, and without forgive­ are only P46, Aleph, A, B and C, comes from the Syriac Peshitta ness of one’s fellow man. The plus the Sahidic and Bohairic, and (2nd) and Harclean, the Gothic (4th) vast majority support the KJV, portions of the Ethiopic [4th or 6th], and Armenian (5th), plus more.) plus Aleph-2, C-3, D, and much more. plus additional Greek.)

(Just as the NIV, following, no (Supporting the five “old uncials” footnote exists for any other read­ of the NA apparatus are four other ing.) Greek MSS., several Vulgate, and a few of the Peshitta, Bohairic [Coptic], Armenian, and Ethiopic.)

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.”

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.

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.”

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.

Reads: “You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified.”

The vast majority of the extant 5,600-plus Greek NT MSS. in­ clude the clause omitted in the modern versions, as well as six significant Greek, and more. One of Satan’s chiefest inten­ tions is to separate believers from the truth—hence only par­ tial truth presented here!

(Omission—the most common scribal error—of just the Greek word mon (“my”) between “for” and “power” makes all the differ­ ence here.)

(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.)

PROBLEM

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 evidence also are A, C, P, Psi, and P46, both Coptic versions, the Vulgate (5th), the Ethiopic (4th or 6th) version, and a few OL.

(No footnote appears to acknow­ ledge any other reading.)

(No footnote appears to acknow­ ledge any other reading.)

(Note the excessive verbiage in the NLT reading: 74 words versus 66 in the KJV. The KJV reading is plain, clear and direct, whereas the NLT is unnecessarily verbose and condescending to the reader.)

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.”

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, (Note that “everything he has be­ some additional Greek MSS., as mans 8:17, “joint-heirs with C-3, D, K, and L. “God through longs to you” does not appear in well as in P46, several Old Latin Christ”—from the Greek sugklero­ modern versions’ own Greek Jesus Christ” appears in six other [2nd], the Vulgate, and the nomai [soong-klay-ron-om´source texts! This is merely a mod­ Bohairic, Armenian, and some of Greek MSS., plus the Syriac ahee].) Peshitta and Harclean, and a few ern “stylistic” alteration!) the Ethiopic.) of 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

NASB

NIV

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 reads: “For neither is cir­ NIV reads: “Neither circum­ cumcision anything, nor uncir­ cision nor uncircumcision means cumcision, but a new creation.” anything; what counts is a new creation.” (Again, translators justify using this reading based largely on the (Again, a loose and undignified authority of Codex B. They also translation. The Majority/TR/KJV 46 rd leverage the antiquity of P [3 (This is a loose and undignified Cent., Pauline epistles], the Syriac read that neither circumcision nor uncircumcision—also metaphors translation of an important doc­ Harclean [7th], the Gothic [4th ], for a purificational distinction trine. Is this God’s Word? Should three other Greek, plus some the very Word of God “read like a additional Greek. Opposing are not within the OT dispensation—have novel,” as Billy Graham once said only the Majority Greek, but also any spiritual significance among believers.) about “The Book,” the NLT’s im­ nine significant uncials and six others, the Vulgate, and some mediate predecessor?) others. Even four of the five “old uncials” oppose B here.)

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, and righteousness and truth);” right and true.” righteousness and truth) . . .” righteousness and truth) . . .” (The NU text is consistent in wrongfully using “light,” utilizing some form of phōs [abstract light] in several locations of the New Testament—rather than the correct pneuma [spirit, wind, life, breath].)

Ephesians 5:30 — “For we are members of his body, of his flesh, and of his bones.”

NLT reads: “And we are his body.”

(The NU Greek source text—un­ derlying all versions herein except (Note: This statement outrightly for the KJV—reads, “. . . for we identifies believers with Christ’s are members of his body.”) full humanity, and His passion, death and resurrection. It is not in­ tended to be interpreted literally, as in Roman Catholicism’s celeb­ ration of the mass.)

NASB reads: “. . . Because we are members of His body.” (Like the NIV following, the NASB does not acknowledge the Majority reading, citing no others at all.)

PROBLEM The Majority text, nine signi­ ficant uncials, the Old Latin, and others under gird the KJV reading. A paltry minority of MSS. and versions have the “modern” reading. Removing “in Christ Jesus” nullifies the meaning of the verse because the essence of it is that, plainly, in Christ, circumcision has no true significance; it is a ritual entirely disassociated from eternal kingdom applicability. It is in Christ only that our lives have true significance. The Greek in the source texts for modern versions is “phōs” (luminousness—heavenly bod­ ies, splendor around God’s throne) rather than “pneuma” (spirit). But the Majority text still leads the way, plus four significant uncials, seven other Greek, P46, and the Harclean. Galatians 5:22 lists the “fruit of the Spirit,” and it is the (Holy) Spirit which produces the “light” of Christ’s righteous­ ness in believers’ lives. (See later—1 John 1:7.)

NIV reads: “For we are members The KJV stays with the Majority text again. The of his body.” (Modern textual authority for this alternate reading found in minority MSS. probably was reading only comprises three of an early scribal attempt to 46 the five “old uncials,” P , uncial 048 and more Greek, the Ethiopic, remove an indication of and the Sahidic and Bohairic. This Christ’s humanity. The Ma­ against the Majority, Aleph-2, D, jority reading does more than simply refer to believers as the Codex Psi [8th or 9th], five other “body of Christ.” This is the major Greek and six others spe­ cified, plus the Peshitta, Harclean, process of sharing in Christ’s death and resurrection! Armenian, and Vulgate.)

KJV

NLT

NASB

NIV

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: “Though he was God, he did not demand and cling to his rights as God. He made himself nothing; . . .”

NASB reads: “Who although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied himself . . .”

NIV reads: “Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing; . . .”

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 come upon those who do such things that the wrath of God will things.” come upon the sons of disobedi­ ence.” Footnote reads “Two early (No footnote for any alternate manuscripts do not contain upon reading is given.) the sons of disobedience.”

Reads: “Because of these, the wrath of God is coming.” Foot­ note reads, “Some early manu­ scripts coming on those who are disobedient.”

PROBLEM

The underlying Greek is differ­ ent, as usual—remarkably dis­ parate source texts based upon NT MSS. divergent in 8,000 places (J.A. Moorman). The Majority text under girds the (No! God’s Son, Jesus Christ, did KJV. Note that the KJV makes (No! God’s Son, Jesus Christ, did claim equality with God—because (Note that the NASB does cor­ two critical points in this text: rectly translate the word eke´nose claim equality with God—because 1) Christ is co-equal with God He is co-equal to God—and He [ek-en´-oce] here—“emptied him­ He is co-equal to God—and He did not need to “cling to” or the Father; yet 2) He willingly self.”) did not need to “cling to” or (The Majority and TR both use the “grasp” it: He already had it! As abased (Gk. “kenόō”) Himself “grasp” it: He already had it! As word eke´nose (from keno´ō), “to for “nothing” here, this is a con­ while God in bodily form, ac­ for “nothing” here, this is a con­ textual misuse of the Greek keno empty or abase,” in Verse 7, but cepting the despised shame in textual misuse of the Greek keno- the flesh. The New Testament is ´ō. Christ “emptied himself” by the KJV committee produced a ´ō. Christ “emptied himself” by taking “the form of a servant.” ) more idiomatic translation.) a testimony to Jesus’ divinity, taking “the form of a servant.” ) yet the minority text denies it here!

(The footnote casts doubt—only two MSS.—on the validity of the reading. Wrongfully confusing!)

I 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 Textus Receptus, which suc­ ceeded the Majority, reads “. . . from God our Father and the Lord Jesus Christ.”)

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.”

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.”

(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 (NA-UBS are supported only by Silas. b1 Some early manuscripts Greek MSS. B, F, G and Psi, you from God our Father and several Old Latin, the Peshitta and the Lord Jesus Christ.” Armenian, plus some of the Coptic Sahidic [northern Egypt] and Ethiopic.)

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.” Three of the earliest five MSS., Aleph, A and D (however corrupt, in places), also read so. The vil­ lainous Vaticanus (B) supports the minority variant. This may have been an early scribal at­ tempt to “eliminate repetition,” as has been done, historically, by scribes, some Fathers, and many modern translators.

KJV I Timothy 3:16 — “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spir­ it, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”

NLT 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.”

NASB

NIV

Reads: “By common confession, great is the mystery of godliness: He who was revealed in the flesh, was vindicated in the Spir­ it, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.”

Reads: “Beyond all question, the mystery of godliness is great: He appeared in a body, was vindic­ ated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.” Footnote reads “c16 Some manu­ scripts God. d16 Or in the flesh.”

(The Godhead has three distinct persons, and this is critically im­ portant doctrine—which is not ac­ knowledged here!)

I 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 I Peter 4:14.)

I Timothy 6:5 — “. . . Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.”

PROBLEM

As usual, the Majority text re­ bukes nearly all modern “Bible” versions, reading “God.” The Greek for “He,” “God” and “Christ” each is a different word. “Who” and “which” are the same word in Greek. Notice how the meaning is different, among the variants, within this context. The third copies of Aleph and A, C-2, and D-2 also read “God.” Eleven (Not only is “appeared in a body” other specified Greek MSS. read incorrect according to the Greek, “God,” plus a few of the but it also is plainly ignoble! The Vulgate. This is one of the fore­ most passages clearly estab­ Lord of glory “appeared in a lishing God’s manifestation in body” rather than “was manifest in the flesh in the form of His Son, the flesh”? Detestable.) Jesus Christ!

The NASB, also milder than the The NIV also mitigates the denotation with “strive.” KJV, reads “strive.” (Aleph, A, and C, plus the Greek in F [9th] and G [9th], support the minority text, as do Psi [8th] and K (The minority Greek source reads, [9th], and many other Greek. “toiling [kop-ee-ah´-ō] and strug­ Joining the Byz. are Aleph-2, D, gling [a´-gonid´-zo-mahee]” rather 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.

NLT has the embarrassingly ped­ estrian: “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.”

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 Byz. Apparently some miffed scribe(s) was/were offended by the separatist doctrine prescribed by God through Paul —i.e., “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you. —II Corinthians 6:17

NLT reads a milder “suffer much.” Footnote reads: “Some manuscripts read and strive.”

NASB: “. . . and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain.” (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.”

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 be­ come 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.”

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 or­ der 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 supports KJV reading, “by himself purged our sins,” plus ancient papyrus P46, D, H-c, and nine other Greek, plus the Peshitta, Harclean, and more. What is missing in mod­ ern versions is that Christ alone expiated our sins through His vicarious, bloody sacrifice. This variant could be the result (Sinaiticus [Aleph], Alexandrinus (“Word of his power” and of early Gnosticism, promoting [A] and Vaticanus [B] support this “powerful word” differ. “The the Catholic doctrine that Word” is from the Son’s authority: works are part of salvation. reading, along with many other It is not just a “powerful word,” Some of the “revered” early Greek, several of the Old Latin, but also a “Word of His power.” — church fathers believed in this the Vulgate, and the Armenian.) JFB Bible Comm., Vol. 3, p. 527.) —an evolution into the early Romish Church.

(The Greek gennao does mean, lastly, “to father,” but the NIV reading is passive, almost indicating that some event occurred to also somehow “make God Jesus’ father.”)

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’ “antetype,” 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 OL MSS., the Vulgate, the Ar­ menian, the Sahidic, and some Bohairic [Coptic], testify to the minority textual apparatuses.)

Majority text reads “begotten thee.” The Greek gennao (ghen-nah´-ō) means “to bear, beget, bring forth, conceive, father.” “Spoken of the rela­ tionship between God and the Messiah, called His Son” (Heb. 1:5, et. al.), according to Strong’s Complete Word Study Concordance. (God had always been Jesus’ father, but had “be­ gotten” 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 Ethiopic, and more. It seems clear, here, that some scribe simply committed the error of haplography: accidentally omitting words that he thought absent from the “exemplar” (copyist’s source)—or that he disagreed with the source read­ ing and omitted it.

KJV

NLT

Hebrews 9:11 — “But Christ be­ Reads: “So Christ has now be­ ing come an high priest of good come the high priest over all the things to come, by a greater and good things that have come. . . .” 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.”

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 Reads: “But when Christ ap­ peared as a high priest of the good things to come . . .” Foot­ note reads, “Two early mss read that have come.” (“Two early MSS.”?—likely Aleph and B. Usually, when modern versions refer to “early manuscripts,” they mean the five “old uncials.”)

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.”

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 (Against more than 99 percent of reads, “good things that have now come . . .” The “good the extant manuscript evidence, things” to which the author of the NIV translators have chosen this abysmal reading. Undoubtedly Hebrews refers clearly—based this represents a deplorable liberal on context and biblical doctrine obsession with two of those hor­ —are believers’ eternal heav­ enly inheritance received ribly corrupt “old uncials”— through acceptance of Christ, mostly likely Aleph and B, based and rewards for godly deeds on the footnote wording above. done on Earth. Only two early And note the misleading “some” Greek MSS. support the NIV rather than “two.”) reading.

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.”

(The NU Greek apparatus also re­ places “For indeed in my bonds you suffered with me” with “And with the prisoners you cheerfully suffered. . . .” Note that none of these modern versions accurately represents its own Greek.) 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 interlinear inserts reads, “Or By faith even Sarah, who was past age, was enabled to in the English “Abraham was enabled to become a father . . .”) bear children . . .”

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.”

PROBLEM

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 scripts P46, Aleph and D, plus the more-reliable Codex A, the “critical text” reigns supreme in the modern versions. Other modern support is from P13, one cursive, some of the Byz., several of the Old Latin, some Ethiopic, more. 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 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; . . .”

NLT 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.”

NASB 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, illtreated . . .” Footnote reads, “One early ms does not contain they were tempted.”

NIV Reads: “They were stoned; they were sawed in two; they were put to death by the sword, They went about in sheepskins and goatskins, destitute, persecuted and mistreated . . .” Footnote reads, “Some early manuscripts stoned; they were put to the test; . . .”

The Majority text supports the KJV. Although the NU Greek source text supporting most modern versions excludes “were tempted,” the NASB in­ cludes it anyway. Again, why are the translators defying their own source text? Probably be­ cause they know that doing so is correct. Also note the NASB footnote—probably referring to Aleph or B. Most moderns do not believe in “verbal” inspira­ tion—the actual words of God in the pure Scriptures. This al­ lows them to manipulate and mix texts—even denigrate the 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 C-3 (3rd corrected) also sup­ port the Majority reading, plus six other major uncials, and much, much more. Note that dead and useless have very different meanings!

(The Greek kakouchoumenoi means “to maltreat,” “to suffer adversity,” “to torment.” But surely “tormented” is the most suitable English word here!)

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?” (Out of 5,600-plus Greek MSS., only the abominable B, plus C support the minority text. Also, a few Vulgate, several OL, and the Sahidic, plus some Greek uncials, pay misguided homage to the wretched Vaticanus.)

James 4:4 — “Ye adulterers and adulteresses, know ye not that the friendship of the world is en­ mity with God? whosoever therefore will be a friend of the world is the enemy of God.”

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.”

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.”

PROBLEM

(Only two of the “earliest” [or “early”] manuscripts, codices B and C, read the Gk. “argōs´,” unprofitable or inactive.)

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 (Minority Greek support exists in the Byzantine text-type. As for Aleph, A, B, several Old Latin and the HCSB, as usual, its “stylone Vulgate, and the Peshitta (2nd), ized” contemporary wording seriously detracts from the Armenian (5th), Ethiopic (4th or majesty of God’s Word—which 6th), and Coptic [two versions], plus some of the Majority MSS.) this version only portends to be!

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 I 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.”

I Peter 2:2 — “As newborn babes, desire the sincere milk of the word, that ye may grow thereby.”

NASB

NIV

PROBLEM

Reads: “Now you can have sin­ cere love for each other as broth­ ers 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.”

Reads: “Since you have in obedi­ ence to the truth purified your souls for a sincere love of the brethren, fervently love one an­ other from the heart.” Footnote reads: “Two early mss read a clean heart.” (The minority has excellent support in five significant uncials and many other Byz. Greek, P72, the Peshitta and Harclean, the Vulgate, and the Coptic, plus portions of the OL and Arm.)

Reads: “Now that you have puri­ fied yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart.” Footnote reads: “Some early ma­ nuscripts from a pure heart.”

Though the most-ancient manu­ script evidence (five of the old­ est extant MSS.—P72 [3rd Cen­ tury papyrus], Aleph, A, B, C) supports the omission of “through the Spirit,” the Major­ ity text includes it, as do six major uncials, and some of the Armenian. Katharas kardias, “from a pure heart,” also is in the Byzantine text. The Greek always holds the greatest weight because it is the original language of the New Testament.

NLT: “You must crave pure spir­ itual milk so that you can grow into the fullness of your salva­ tion.”

NASB: “. . . Like newborn ba­ bies, long for the pure milk of the word, so that by it you may grow in respect to salvation.”

NIV: “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation.”

NLT

(The Majority text and the Textus (The NA text reads, “of the word” Receptus each read “by it you may after “spiritual milk,” yet the grow.”) HCSB 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, and insert “[your].” Why? Because they know that Peter’s readers already are saved, so “grow up to [or ‘into’] would be incorrect.)

(The NA text reads “by it you may grow up to (or “into”) salvation.” The translators appear to be unsure as to the spiritual state of Peter’s readers, hence substituting “in respect to” for “up in your . . .” Furthermore, the English translation does not match the minority Greek source apparatus. Also, the translators appear to have reached a hybrid compromise with “in respect to” substituted for “up to” or “up into,” bridging the gap between the Byz./TR and minority readings.)

I 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 in Christ.”

Reads: “And keep a good con­ science so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame.”

NRSV reads: “Yet do it with gentleness and reverence.b Keep your conscience clear, so that, when you are maligned, those who abuse you for your conduct in Christ may be put to shame.” Footnote reads: “b Or respect.”

(Only P72 and Psi, many Greek cursives, plus three of the Old Latin (2nd), the Vulgate [5th], Harclean, and Armenian, and the Sahidic, represent the minority text apparatuses.)

(Footnote reads: “Some early manuscripts from a pure heart.”)

Majority reads, “. . . by it you may grow.” Writes J.A. Moor­ man of the contorted modern renderings resulting from nu­ merous of the earliest MSS.: “A classic salvation by works alteration which despite its un­ (The NA Greek text reads “by it cial and versional support can­ you may grow up to (or “into”) not possibly be right. The NIV/ salvation.” The English is a somewhat sensible reading (“up in NASV translators did not trans­ your”), but it still is incorrect, the late literally here!” Indeed, the NU text reads, “. . . by it you words “to salvation” apparently may grow up to salvation.” The having been added by some translators did not do so liter­ scribe[s] for unnecessary ally because they knew the clarification. [See KJV reading.] Greek to be non-doctrinal. (Sal­ And a believer does not “grow up vation is a one-time event at a a process!) to” salvation—only an unbeliever; fixed moment —not The Byz. text, L (9th) and three and this still would represent an other Greek uncials are correct. awkward reading. These trans­ Support for the minority text lators, too, have reached a com­ are seven major uncials and promising reading.) much of the Greek cursives, most OL, the Vulgate, more.

Reads: “. . . keeping a clear con­ science, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander.”

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” (Aleph, A, and C), six signific­ ant uncials, the Bohairic (3rd), the Peshitta, and the Ethiopic, support the Byz. Note how the HCSB diverges from its source. (See NASB/NIV.)

KJV

NLT

NASB

NIV

PROBLEM

I 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. . . .”

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.”

Reads: “Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suf­ fered in the flesh has ceased from sin.” Footnote reads “I.e. suffered death.”

Reads: “Therefore, since Christ suffered in his body, arm your­ selves also with the same atti­ tude, 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! Note foot­ note two for the HCSB: stating the obvious—but “probably”?

II 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: “. . . or because they wanted to prophecy. 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.”

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.”

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 Arm.

II Peter 2:4 — “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; . . .”

Reads: “For God did not spare even the angels when they sinned; he threw them into hell, in gloomy caves and darkness until the judgment day.” Foot­ note reads, “Some manuscripts read chains of gloom.”

Reads: “For if God did not spare angels when they sinned, but sent them to hell, putting them into gloomy dungeons to be held for judgment; . . .” Footnote reads, “Some manuscripts into chains of darkness.”

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 tartaro­ sas, “cast down to hell.” Tar­ tarus is not “lower than Hades,” but the lower part of it.

(The NA Greek reads thelémati, “will,” “resolve,” “purpose,” or (The Majority text reads agioi “design”—“was ever made” being anthropoi, “holy men.” The NA a poor translation.) simply omits “holy.”)

Reads: “For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, re­ served for judgment; . . .”

(“Chains of gloom . . .” is okay.)

II Peter 2:17 — “These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is re­ served 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 doomed to blackest darkness.” (From whence comes “. . . prom­ ising much and delivering nothing”?

Reads: “These are springs with­ out water and mists driven by a storm, for whom the black dark­ ness has been reserved.”

Reads: “These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them.”

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 from an early scribe’s disdain for group: P , Aleph, and B—plus unbelievers’ eternal damnation— Psi, 048, and some other Greek. as opposed to annihilation by God. But the NU’s versional evid­ However, based on the supporting ence is plentiful, if not entirely reliable: most OL; Vulgate; versional evidence, it is possible Harclean and Philoxenian; that a well-meaning scribe may have added the words “for ever.”) Sahidic; Bohairic.

KJV

NLT

II 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].

I 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.”

(Understanding “light” properly in this context requires beyond super­ ficial word study, but the answer is found in a good lexicon: “phōs” (SRN 5457)—“(III) Figuratively, moral and spiritual light and knowledge which enlightens the mind, soul or conscience. . . .” p. 2176, Strong’s Complete Word Study Concordance) (About walking in this “light,” Henry Alford [Nineteenth Cen­ tury] wrote that it is “. . . an iden­ tity in the essential element of our daily walk with the essential ele­ ment of God’s being.”)

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” reading, rather than “most,” or covered/found, observed or [hroyd-zay-don´] here literally “the majority.” Additionally, gathered,” here is substituted in means “loud noise,” and is used the NU text reads “will be ex­ uniquely in this context in the New the NIV—and other modern ver­ posed . . .,” or “will be dis­ Testament. It also means “with a sions—for pareleusontahai [par-ecovered . . .” Moderns don’t great noise,” “whizzingly [hissing] leu´-sont-ahee], meaning follow their own Greek. The “will/shall pass away, in the KJV, with a crash,” or “with roaring Byz. text is supported by six TR and Byz.) speed.”) major uncials, the Harclean, Bohairic, Ethiopic, more. 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 (No footnote appears for any other [Reference to “all.” —author] “walk in the light,” which—in reading. Again, the NASB The minority text actually has this context—is entirely re­ withholds information that its greater overall support [but not in moved from some type of translators evidently think may physical illumination in God’s the Greek]: Aleph; B; C; P; Psi; presence. The NASB commit­ confuse the reader, concerning and some Greek cursives; the evidential weight—older manu­ Syriac Peshitta [2nd]; the Armenian tee mistranslated “light” (God’s essence) as evidently being a scripts versus number of manu­ [5th]; the Sahidic [3rd or 4th]— literal manifestation of “phōs”: scripts. That is, the translators hold northern Egyptian].) luminescence. They also capit­ back information because they are alized Light, as if to further in­ sold on the “earliest manuscripts” dicate that it might represent rather than the overwhelming the Holy Spirit, or some mani­ majority that oppose.) 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

PROBLEM

I John 2:20 — “But ye have an unction from the Holy One, and ye know all things.”

NLT: “But you are not like that, for the Holy Spirit has come upon you, and all of you know the truth.” Footnote reads, “Greek But you have an anoint­ ing from the Hoy One.”

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 all know.” you know the truth.” Footnote reads, “Some manuscripts and (The NASB translators showed you know all things.” sound judgment and wisdom in this case, not altering “unction,” or (The meaning of “has come upon “anointing”—from the Greek chris´-ma, meaning precisely you” is vastly different from “an anointing [unction] from the Holy anointing or unction: Strong’s Ref­ erence Number [“SRN”] 5545. But One.”) the translating committee switched the English words to suit their meaning: As at left, oidate means “you know,” and pantes means “all.”)

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.

I 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: “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 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 is different.) Supporting these are Psi (9th,), some cursives, the Coptic, the Vulgate, and more. 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.

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.”

(No footnote exists for any other (The essence of this passage is not reading.) 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.” (No footnote exists for any other reading.)

KJV

NLT

Revelation 6:17 — “For the Reads: “For the great day of great day of his wrath is come; their wrath has come, and who and who shall be able to stand?” will be able to survive?”

NASB

NIV

Reads: “. . . for the great day of Reads: “For the great day of their wrath has come, and who is their wrath has come, and who able to stand?” can stand?” (No footnote exists for any other reading.)

(No footnote exists for any other reading.)

PROBLEM The Majority text, joined by A, P, and 046, plus the Bohairic, Armenian and Ethiopic, under gird the KJV reading. The Greek word “autos” (ow-tos´), is a personal pronoun used for both the first- and third-person cases, but note the previous verse, 6:16, which refers to “the wrath of the Lamb” immedi­ ately before v. 17 begins. Con­ clusive. (Defying are Aleph, C, some Greek cursives, plus the Vulgate, Philoxenian, Harclean, and several OL.)

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.”

NLT reads: “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 reads: “Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city.”

NIV reads: “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city.”

The Majority text supports “. . . they that do his command­ ments.” The Byzantine (Major­ ity) reads: “Blessed are those who do his commands. . . .” Aleph and A oppose (B trun­ cated after Hebrews 9:13). Also supporting the Byz. are the Philoxenian and Harclean, the Bohairic, and the Armenian.

KJV

NLT

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.” (II 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.

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.

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).

he assembler, writer and editor of this document is Edward E. Scott, age 45, a native of Jamestown, NY, 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 four-plus years in extensively and intens ­ ively 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 Nolan 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 highly 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: A.G. Hobbs Publications, 1991); Which Version is the Bible?, 19th ed., rev. and enlarged (Goodyear, AZ: KingsWord Press, 2006); Interlinear Hebrew-Greek-English Bible, Vol. 4, 2nd ed. (Lafay­ ette, IN: Sovereign Grace Publishers, 1985); Early Manuscripts, Church Fathers and the Authorized Version (Collingswood, NJ: The Bible for Today Press, 2005); Faith vs. the Modern Bible Versions (Port Huron, MI: Way of Life Literature, 2005); The Modern Bible Version Hall of Shame (Port Huron, MI: Way of Life Liter­ ature, 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, MA: Hendrickson Publishers, Inc., 2002); Theological Dic­ tionary of the New Testament, Abridged in One Volume (Grand Rapids, MI: 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,