M
uring the last several years of the life of the apostle Paul (Hebrew “Saul Paulus,” c. 2-68 AD), heresy already was developing a stronghold in an attempt to thwart the sacred teachings and doctrines as the very books of the New Testament of the Holy Scriptures were being penned through the verbal inspiration of God. Wrote Paul about six to seven years before his martyrdom, “O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called” (1 Timothy 6:20). Paul also spoke against several heretics, among them Hymenaeus and Philetus (2 Timothy 2:17), and Alexander the coppersmith (2 Timothy 4:14). In Titus 3:10 Paul wrote, “A man that is an heretick after the first and second admonition reject.” And also the apostle Peter (c. 1 BC to 68 AD), who wrote in 2 Peter 2:1, “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.” Some of these “heretics” represented the early yield of “Gnosticism,” a movement comprising an amalgamation of various sects whose chief belief was that special secret knowledge was apportioned to some elect persons, who thereby were allocated special spiritual status and glory.a The word gnosis means knowledgeb (or science), hence Paul’s early reference to a “science falsely so called.” Thriving during the second and third centuries, Gnosticism was designated by second century Church Fathers Irenaeus (c. 130-202), Tertullian (c. 160-220), and Hippolytus (c. 170-236) as an aberrant Christian teaching resulting from the syncretism of unsound Christian doctrine with pagan philosophy, or even astrology and Greek mystery religions. These three Church Fathers attributed Gnosticism to the magician Simon Magus, who is mentioned in Acts 8.c By the fourth century, however, 37 Fathers’ written contributions outweighed those represented in the misguidedly celebrated Greek ma nuscripts Aleph (Sinaiticus) and B (Vaticanus), dated 325-360 AD, by 65.7 percent to 34.3 percent. d Nevertheless, heretical teachings based on this tiny sampling of tainted documents (about 43 all told, eventually) evolved into not only the accepted Christian teachings of the day, but also the official establishment of the fledgling Roman Catholic Church (fourth century). However, this false doctrine embedded within this minuscule collection of manuscripts was abandoned almost entirely by the Church Universal by about the end of the seventh century. Hence, the manuscripts and critical text editions underlying nearly every contemporary Bible version published today were abandoned from the seventh century until a textual critic named Friedrich Constantine von Tischendorf (1815-1874) first discovered the NT manuscript Aleph in a waste heap in the St. Catherine’s Monastery, on Mt. Sinai in Egypt, in 1844. e Vaticanus B was the first entry appearing in the Vatican Library, back in 1475.f Now these 43 or so minority manuscripts, represented foremostly by Aleph and B, remain the foundation of critically edited Greek versions used by modern translators to produce contemporary Bibles. This has been the case since the release of the first new-age pseudo-Bible in 1881, the English Revised Version (or “RV”) New Testament. g Most modern biblical textual critics remain entangled in the fourth century web perpetuated by some heretics and scribes of that time, but the inspired real truth of God’s Word has incontrovertibly been proved. Never has any opponent triumphed over God’s wisdom having appeared in the “unanswered and unanswerable” arguments of the few stalwart orthodox Christian scholars of the nineteenth and twentieth centuries—John W. Burgon (1813-1888), Edward Miller (1825-1901), Frederick Henry Ambrose Scrivener (1813-1891), Herman C. Hoskier (1864-1938), Edward F. Hills (1912-1981), Floyd Nolen Jones, Donald A.Waite, and others. a
J. N. D. Kelly, Early Christian Doctrines (Peabody, Mass.: Prince Press, Hendrickson Publishers, 2004), p. 22. Kelly, Early Christian Doctrines, 22. c Kelly, Early Christian Doctrines, 22. b
d
J. A. Moorman, Early Manuscripts, Church Fathers and the Authorized Version (Collingswood, NJ: The Bible for Today Press, 2005), p. 116. James Bentley, Secrets of Mount Sinai: The Story of Finding the World’s Oldest Bible — Codex Sinaiticus (London: Orbis Publishing, 1985), p. 86. f William Henry Paine Hatch, The Principal Uncial Manuscripts of the New Testament (Chicago: The University of Chicago Press, 1933), Plate XIV. g Wilbur N. Pickering, “The Identity of the New Testament Text” in Floyd Nolen Jones, Which Version is the Bible?, 19th ed., rev. and enlarged (Goodyear, Ariz.: KingsWord Press, 2006), p. 163. e
I. II.
Cover Page ............................................................................................................... 1 Preface ..................................................................................................................... 2
III.
Introduction ............................................................................................................. 4
IV.
Verse Comparison ............................................................................................ 4
V.
Conclusion ............................................................................................................. 39
VI.
Colophon ............................................................................................................... 40
6Documented Discrepancies between the Majority Text/Textus Receptus 6 and the Critical Text Editions Underlying Modern Bible Versions: HCSB (2nd Edition) By EDWARD E. SCOTT This notated comparison document serves to clearly identify and clarify some of the documented differences—here in 105 selected verses/passages—existing between the King James Version—and its “legacy” precursors—and virtually every other New Testament version commercially available since the controversial 1881 release of the English Revised Version (ERV). Many of these alterations have been noted previously by both liberal and conservative theological scholars of the past and present. The author of this document has invested portions of more than two years in conducting research, inputting data, and proofing, editing, and augmenting this document. This comparison assemblage has been produced to the glory of God and for the edification of redeemed believers through Jesus Christ, that the latter may be enlightened about the long-standing, well-disguised and -hidden activities transpiring beneath the massive, deceptive and misguided overarching mechanisms of modern Bible translation and the Bible societies. Since largely the eighteenth century, liberal, naturalistic and spiritually remiss biblical and theological scholars have attempted to undermine and even overturn the NT “Byzantine” text underlying classical Bibles—the KJV and those preceding it in the sixteenth century. Many of these modern theological “naturalists” simply have perpetuated the twisted theories and the deplorable manuscripts and texts which led to the alarming production of the new-age pseudo-Bible, the ERV. From this unholy spring has flowed the multitudinous new tradition of false Bibles. For this comparison the HCSB, NASB and NIV were selected for contrast to the KJV (and its underlying Greek texts) because of their popularity, contemporary representativeness and identical NT textual base.(Other editions of this document have been produced to include modern alternatives to the HCSB version.) (The columns below illustrate the textual—and often doctrinal—differences among numerous selected verses of the New Testament. Analysis is in blue and red.)
KJV Matthew 1:25 — “And (Joseph) knew her not till she had brought forth her firstborn son: and he called his name JESUS.”
HCSB HCSB reads: “. . . but did not know her intimately until she gave birth to a son . . .” Foot-note reads: “Other mss read to her firstborn son.”
NASB
NIV
NASB reads: “. . . but kept her a virgin until she gave birth to a Son; and he called His name Je sus.”
NIV reads: “But he had no uni on with her until she gave birth to a son. And he gave him the name Jesus.”
NASB: “But, I say to you that everyone who is angry with his brother shall be guilty before the court . . .”
NIV: “But I tell you that anyone who is angry with his brother will be subject to judgment.” Footnote reads: “Some manu scripts brother without cause.”
(The minority Greek text ignores that Jesus was Mary’s firstborn son (among four others)! “Intimately” was added in the English.)
Matthew 5:22 — “But I say un to you, That whosoever is angry with his brother without cause shall be in danger of the judg ment . . .”
HCSB: “But I tell you, everyone who is angry with his brother f will be subject to judgment . . . ” Footnote reads: “f Other mss add without a cause.”
(Underscored, italicized and/or red (The HCSB footnote implies that text has been so presented for em “without a cause” is a late inter phasis and/or comparative argu polation [addition] by a scribe.) ment. [Some italicized text was so emphasized in its source.])
(No footnote about the omission of “brother without cause.”)
PROBLEM The Bible clearly identifies, in five places in the New Testa ment, that Jesus had four other brothers (step): James; John; Joses; Judas (Jude) [Matt., 2; Mk., 3]. Support exists in the Majority text, 18 significant uncials, and the Syriac Peshitta (2nd cent.) and Harclean (7th), plus the Armenian and Ethiopic. Four Greek MSS and more against this support belief in Mary’s perpetual virginity.
Omission of the clause “without cause” makes Jesus subject to His own judgment, because He, Himself, showed anger! The Ma jority text (90-95% of Greek), Families 1 and 13, four Syriac versions, the Coptic versions (2), (Only P67 [papyrus], Aleph, B, D- the Gothic (4th) and Armenian th 2, the Vulgate and Ethiopic, and a (5 ), plus two of the oldest five extant Greek manuscripts, and 15 few other Greek MSS, support significant uncials, include the minority reading.) “without cause.” “Some manu scripts” misrepresents!
KJV Matthew 5:44 — “But I say un to 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.)
HCSB
NASB
NIV
Reads: “But I tell you, love your enemiesp and pray for those whoq persecute you, . . .’” Foot notes read: “p Other mss add bless those who curse you, do good to those who hate you, . . . | q Other mss add mistreat you and . . .”
PROBLEM
Reads: “But I say to you, love Reads: “But I tell you: Love your enemies and pray for those your enemies and pray for those who persecute you.” Footnote who persecute you.” reads: “Some late manuscripts (No footnote—as exists in the enemies, bless those who curse NIV—regarding the truncation of you, do good to those who hate you.” Again, the Majority reading the verse.) is truncated in the footnote. (Minority source text support ex (The last ellipsis omits a great ists only in uncials [all caps] deal: “. . . and pray for them which Aleph and B, Family 1 [Caesdespitefully use you and persecute arean], the Syriac Sinaitic [4th] you.”) and Curetonian [5th], some Coptic (Egyptian), and a few others.)
The Majority (90-95%—at least 4,856 mss) Greek says: “But I say to you, love your enemies, bless those cursing you, do well to the ones hating you, and pray for the ones mistreating you and persecuting you . . .” Most of the Majority manuscripts are later; “some late” is inaccurate. Sup porting the Majority are 13 signi ficant uncials, Family 13 (13 mss), the Peshitta and Harclean, and the Gothic, Armenian and Ethiopic.
HCSB reads: “Suddenly they shouted, ‘What do You have to do with us,k l Son of God? Have You come here to torment us before the time?’” Footnotes read: “kOther mss add Jesus | l Lit What to us and to You . . . ”
The main issue here is that the minority of early MSS separate “Jesus” from “Son of God”—an attempt to denigrate Christ. Only three uncials and L (cursive, 9th) support this reading, led by the corrupt duo Aleph and B. Also collaborating are several Greek, Family 1 (five mss), the Vulgate, and a few others. Similarly, in the epistles, numerous times “Lord” is separated from “Jesus.” Backing the KJV are the vast ma jority of the Byz., 15 significant uncials, the Syriac Peshitta (2nd cent.) and Harclean (7th), the Ar menian (5th), and the Ethiopic.
(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.”)
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.”
HCSB reads: “Go and learn what this means: I desire mercy and not sacrifice. For I didn’t come to call the righteous, but sin ners.”v Footnote reads: “vOther mss add to repentance.”
(Also see Mark 2:17.)
(The NA-UBS Greek source does not include “to repentance.” A re markable omission. “. . . Didn’t” is much too pedantic for God’s Word. Why not “did not”?)
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 appoin ted time?’”
(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 numerous times in the New Testament by separating “Lord” from “Jesus” or “Jesus Christ”— as is done in the Greek source text.)
NASB reads: “. . . for I did not come to call the righteous, but sinners.”
NIV reads: “. . . for I did not come to call the righteous, but sinners.”
(Despite its om ission from the minority source Greek for both the NASB and the NIV, the Zondervan Greek and English Interlinear New Testament (NASB/NIV) includes “to repentance,” in English, underneath the interlinear portion. Why?)
No 1: The modern versions fail to include “to repentance.” It does not appear in their own Greek source text. No. 2: The Majority (The minority text has substantial (90-95% of Greek) is supported support in six major uncials, plus by 15 significant uncials (all cap five others, Family 1, the Peshitta itals), plus the Ferrar Family 13, the Sahidic (Egyptian), and more. and Harclean, plus the Gothic, “To repentance” probably is Armenian and Ethiopic, and more.) omitted to reduce the severity of the message! Most are not amen able to the fact their intrinsic, de praved nature requires repent ance before God for justification.
KJV
HCSB
Matthew 11:23a, b — “And thou, Capernaum, which art ex alted unto heaven, shall be brought down to hell: for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day.”
Reads: “And you, Capernaum, will you be exalted to heaven? You will go down to Hades.”
Matthew 12:47 — “Then one said unto him, ‘Behold, thy mother and thy brethren stand without, desiring to speak with thee.’”
HCSB reads: “Someone told
(The minority Greek poses a ques tion in the first portion. But the Byz. text states the fact that Ca pernaum had been exalted. The Majority text reads, “And you, Ca pernaum, the one having been ex alted to heaven . . . ” Note vv. 20 and 21, which refer to Capernaum as having benefited from great works by Jesus. This clarifies.)
Him, ‘Look, Your mother and Your brothers are standing out side, wanting to speak to You.’”q Footnote reads: “q Other mss omit this v.” (See immediate right.)
Matthew 16:3 — “And in the morning, ‘It will be foul weather to day: for the sky is red and lowring.’ O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?” (“Lowring” means “to be gloomy and overcast with clouds.”)
HCSB: “And in the morning, ‘Today will be stormy because the sky is red and threatening.’ Youe know how to read the appearance of the sky, but you can’t read the signs of the times.”f Footnotes read:“e Other mss read Hypocrites! You . . . | 16:2-3 Other mss omit When (v. 2) through end of v. 3.” (“Read” is a poor translation of the Greek diakrino, “to examine,” “to discern.”)
NASB
NIV
PROBLEM
Reads: “And you, Capernaum, Reads: “And you, Capernaum, will not be exalted to heaven . . . will you be lifted up to the You will descend to Hades.” skies? No, you will go down to the depths.” The NIV’s own (Hades is the literal translation, Greek source text reads “Hades.” from the Greek “haides” [hah´dace]. From Strong’s Complete Word Study Concordance [p. (Again, as in the HCSB, the cor 2013], “. . . The place [state] of rupted text asks a question rather departed souls—grave, hell.” In than states a fact having been this context, the correct transla completed in the immediately re tion is “hades” or “hell.”) cent past. “. . . To the depths” is an explanatory and effectively vitiated substitute for 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 (Only uncials Aleph and B, curs have verse 47.” ive L [9th], and cursive [minus (The footnote is nothing but con cule] Gamma [9th or 10th], plus fusing: “What other manuscripts? th the Sinaitic [4 ] and Curetonian This is none other than a natural th [5 ], support the minority text, istic, modernistic scholarly means along with the Sinaitic, Curetoni of casting doubt on what previ an, and Sahidic versions.) ously was accepted as the irrefut able Word of God.)
With the exception of the di visive, confusing and deceptive footnotes accompanying the HCSB and NIV versions, the NASB is okay. Support for the KJV includes overwhelming evidence: the Majority text; 21 significant uncials; Family 13; the Peshitta (2nd) and Harclean (7th); the Armenian (5th); the Ethiopic (4th or 6th); and several MSS of the Old Latin.
NASB: “And in the morning, ‘There will be a storm today, for the sky is red and threatening.’ Do you know how to discern the appearance of the sky, but cannot discern the signs of the times?”
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.
NIV: “. . . and in the morning, ‘Today it will be stormy, for the sky is red and overcast.’ You know how to interpret the ap pearance of the sky, but you cannot interpret the signs of the times.” Footnote reads: “a 2 Some early manuscripts do not have the rest of verse 2 and all (The Greek purradzi gar stug nadzo (poo-radd´-zī | garr | stoog- of verse 3.” nod-zo), “being overcast,” is not the equivalent of “threatening.” ) (Nevertheless, the Greek source apparatus contains these verses!)
KJV Matthew 17:20 — “And Jesus said unto them, ‘Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, “Remove thee hence to yonder place;” and it shall remove; and nothing shall be impossible unto you.’”
HCSB HCSB reads: “Because of your little faith,” f He told them. For I assure you: If you have faith the size of h a mustard seed, you will tell this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you. Footnotes read: “ f Other mss read your unbelief,” Jesus . . .” | h Lit. faith like (What other manuscripts?”)
NASB
NIV
NASB reads: “And He *said to them, ‘Because of the littleness of your faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, “Move from here to there,” and it will move; and nothing will be impossible to you.’”
NIV reads: “He replied, ‘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.’”
(“. . . Littleness of your faith” is literal from the Nestle-Aland27 Greek, but incorrect.)
The Majority text includes v. 11: “For the Son of Man came to save the lost [thing].” The Byz. is supported by 20 significant uncials, the Syriac Peshitta and Harclean, the Armenian, and more. Only Aleph, B, L, and Theta, most of Families 1 & 13, the Sahidic, and more, oppose.
Reads: “If your brother sins2, go and show him his fault in private: if he listens to you, you have won your brother.” Foot note reads: “18:15 2 Late mss add against you.
Reads: “If your brother sins against you,b go and show him his fault, just between the two of you. If he listens to you, you have won your brother over.” Footnote reads: 15 Some manu scripts do not have against you.” (“Some manuscripts”: only about five Greek and the Sahidic; et al.)
The Majority text (90-95%) reads eis se, “against you.” “Late mss” is irrelevant because of the over whelming witness: 22 significant uncials; Family 13; the Peshitta and Harclean; the Armenian; oth ers. The other Majority reading here is “rebuke” or “reprove” rather than “tell,” or “show.” “Tell” originated from Tyndale’s 1526 New Testament.
NASB reads: “And I say to you, whoever divorces his wife, ex cept for immorality, and marries another woman commits adul tery.” No footnote. (“Immorality” long had been used to mean “sexual immoral ity.” Immorality is underlain by the Greek porneia. A more accur ate word is “fornication.” Moi chatai means “commits adultery.”
NIV reads: “I tell you that any one who divorces his wife, ex cept for marital unfaithfulness, and marries another woman commits adultery.” No footnote. (“Marital unfaithfulness” is an impotent term for violation of the seventh Commandment! It simply is “fornication,” or “adul tery,” and God does not take this lightly!)
Not only do 90-95 percent of ex tant 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 aban doned B, here? Because doing so would not sell their “Bibles”? As for “immorality,” or “sexual im morality,” a more specific term is “fornication.”
[“For the Son of Man has come to save that which was lost.] Footnote reads “Early mss do not contain this v.”
Matthew 18:15 — “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou has gained they brother.”
(Absolute deception is manifes ted here: the vast majority of early manuscripts, of various types, support this verse!)
(NA: “. . . go and point out his fault between you and him alone.”)
Matthew 19:9 — “And I say un to you, Whosoever shall put away his wife, except it be for fornication, and shall marry an other, committeth adultery: and whoso marrieth her which is put away doth commit adultery.” (Also see Mark 10: 11, 12, and Luke 16:18.)
HCSB reads: “And I say to you, whoever divorces his wife, ex cept for sexual immorality, and marries another, commits adul tery.” 3 Footnote reads: “3 Some manuscripts add and whoever marries a divorced woman com mits adultery; other manuscripts except for sexual immorality, makes her commit adultery, and . . .” (Author-truncated.)
The Majority text (90-95 percent) Greek reads apistian, (a-pis-tee´an) “unbelief,” as do 21 signific ant uncials, the Syriac Peshitta (2nd cent.) and Syriac Harclean (7th cent.), numerous Old Latin, and others. Opposing: codices Aleph, B, and Theta, and most of Caesarean (hybrid Alexand(The minority reads, “. . . the size rian/Byzantine) groups 1 and 13, of a mustard seed,” while the plus most Sinaitic and the Byz. text reads, “. . . if you have Sahidic. “. . . Faith as a grain of faith like a grain of mustard mustard seed” is supported by at [seed]).” least the Majority and the TR.
Verse 11 is omitted from the text. Footnote reads, “The Son of Man came to save what was lost.” Why is there no explana tion accompanying verse 11’s footnoted content? Did the NIV committee simply not want readers to notice this?
Matthew 18:11 — “For the Son HCSB: “[ 11 For the Son of Man of Man is come to save that has come to save the lost.]”w which was lost.” Footnote reads: “wOther manu scripts omit bracketed text.” (Also see Luke 19:10.) (The “NA27-UBS4” [or “NU”] texts, supported by their Greek sources, do not include v. 11.) Reads: “If your brother sins against you,a go and rebuke him in private. If he listens to you, you have won your brother.” Footnote reads: “aOther mss omit against you.”
PROBLEM
KJV Matthew 19:16 — “And behold, one came and said unto him, ‘Good Master, what good thing shall I do, that I may have eternal life?’” (Also see Luke 18:18.)
Matthew 20:16 — “So the last shall be first, and the first last: for many be called but few chosen.”
NASB
NIV
HCSB reads: “Just then someone came up and asked Him, ‘Teach er, what good must I do to have eternal life?’” No footnote for the Majority reading!
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?’”
Reads: “So the last will be first, and the first last.”q Footnote reads: “q Other mss add For many are called, but few are chosen.”
Reads: “So the last shall be first, and the first last.”
Reads: “So the last will be first, The Majority text includes the last portion of the verse, as do and the first will be last.” 21 significant uncials, the Old (Some theologians interpret the Latin, the Vulgate, the Peshitta “last” as being the Gentiles and and Harclean, and more. The the “first” as being the Jews, the last portion of this verse has latter first hearing the gospel. But been removed from nearly every modern “Bible” version Jesus speaks more about the lowliest being raised up and the —most likely because it indic mightiest being lowered than He ates that many hear the gospel, does about the Jews’ preeminence but few respond favorably. over the Gentiles.) Doesn’t sell. Also, perhaps modern scholars do not under stand this portion.
HCSB
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 (As always, no footnote exists for (As always, no footnote exists for He is not good. Other support for the Majority reading: 17 (It is interesting that the minority the Majority reading. Because the majority reading. Including information about the opposing significant uncials; the Peshitta Greek source text underlying this modernists hold that the “best” manuscripts are the “earliest” or Majority text manuscripts would and Harclean; the Armenian; version leaves out “Good” the Vulgate; more. Essentially, [agathē]. The Greek also reads, “. . “early,” these translators withhold “balance the argument”— only the corrupt Aleph, B, D, something the modernistic . approached Jesus ,” without any mention of the vast majority of and L oppose, plus most of Greek mss outnumbering them.) committees will not allow.) subject!) Family 13, and a few Old Latin.
(This first portion of verse 16 im plicitly calls for a further conclu sion. It simply seems incomplete. (The “called” are those who have “This and that are true, so some (“Other mss?” No! The vast been invited, while the “chosen” are those who have been genuinely majority. The minority text simply thing else must follow.” This stands on only uncials Aleph, B, L verse is not simply a retelling of saved. th th —Jamieson-Fausset-Brown Bible [Regius/8 century], Z [-035/6 ], the earlier parable in Matt. 19:30. th What would be the sense in that?) Commentary, Vol. 3, p. 100.) 085 [6 ], “pc” [a paucity] of the Byzantines, the Sahidic [3rd or 4th], and a few of the Bohairic [3rd or 4th] and Ethiopic [4th or 6th].)
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.”
PROBLEM
HCSB: “[Whoever falls on this stone will be broken to pieces; but on whoever it falls, it will grind him to powder!]”w Foot note reads: “w Other mss omit bracketed text.” (The “spiritual builders” of Jesus’ time, the Pharisees, Saducees and (Again, why confuse the reader scribes, personally were being “broken” by “falling” on [reject with a partial truth: “Other manu ing] the keystone of the kingdom scripts . . . ”? “The majority of of God, Christ. Similarly, in their Greek manuscripts” is the plain final rejection of Christ, these Jew and simple truth. Also, the translat ors do not inform the readers of ish leaders would be “ground to powder.” “The Kingdom of God is the significance of bracketing: here a temple . . . .” —Jamieson- modern scholars’ consideration of the material as doubtful.) Fausset-Brown Bible Comment ary, Vol 3, p. 104)
NASB: “And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust.” The footnote reads: “Some manuscripts do not have verse 44.” (Verse 44 is omitted from the interlinear Greek.)
NIV omits the verse from the text, then inserts the footnote: “Some manuscripts do not have verse 44.”
The Majority text includes the verse (90-95% of extant Greek) but, more interestingly, modern scholars’ two favorite MSS, un cials Aleph and B, also include the verse. The only ancient uncial (Not only are many modern bib that does not include this verse is lical scholars enamored with their the notoriously corrupt Codex D false, allegedly “earlier manu (Beza). That’s right, the academi scripts,” but perhaps some of cs have defied Aleph and B. them, like other hypocrites, do Why? (The verse even has been not wish to be openly reminded removed in the Greek, from a of their misdeeds.) new interlinear.) The “harsh” tone? Doesn’t sell. Also notice the footnotes at left: “other mss”; “some manuscripts.” Also sup porting the Byz. are 24 signific ant uncials, Families 1 & 13, the Peshitta & Harclean; et al.
KJV Matthew 23:8 — “But be ye not called Rabbi: for one is your Master, even Christ; and all ye are brethren.” (The Greek kathegetes [kath-ay´gate-ace] means “teacher,” or “master.”)
HCSB HCSB reads: “But as for you, do not be called ‘Rabbi,’ because you have one Teacher,u and you are all brothers.” Footnote reads: “u Other mss add the Messiah.”
NASB NASB reads: “But do not be called Rabbi; for One is your Teacher, and you are all broth ers.”
HCSB: “[Woe to you, scribes and Pharisees, hypocrites! You devour widows’ houses and make long prayers just for show.c This is why you will re ceive a harsher punishment.]d Footnotes read: “c Or prayers with (Also see Mark 12:40, Luke 20:47.) false motivation. d Other mss omit bracketed text.”
PROBLEM
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 Majority 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 [4th or 6th], the Coptic, and the Armenian.)
(Leading the support for the critical text are Aleph, B, D, E-2 [6th], L, and W.)
(The footnote: What other mss? How many? This is confusing to the reader. The vast Majority in clude “the Christ.” Furthermore, “add” insinuates a later interpola tion [addition to the text].)
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.”
NIV
Puts verse 14 in brackets to in dicate suspicion about authenti city, then adds footnote: “2 This v not found in early mss”
Omits verse 14, does not mark the footnote in the text and adds the verse below Scripture. In sinuates that “some manu scripts” add verse 14.
(Two of the earliest five NT Greek uncial [all caps] manu scripts, among the “[five] old un cials,” include this verse.)
(“. . . For a pretense make long prayers” is a more accurate render ing of the minority Greek source.” Again, the true significance of the brackets remains unclarified. An occasional reminder beyond the original explanation would help.)
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.”
Reads: “For nation will rise up against nation, and kingdom against kingdom. There will be faminesj and earthquakes in vari ous places.” Footnote reads: “j Other mss add epidemics.”
Reads: “For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes.”
Reads: “Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places.”
The vast majority of manu scripts include verse 14. Three of the oldest five extant manu scripts do not include this verse. But the vast majority of the Byzantine text is supported by 19 significant uncials, Family 13 (Caesarean), the Syriac Peshitta (2nd) and Harclean (7th), the Ethiopic, several Old Latin MSS, and more. The NU apparatus is upheld only by six Greek, most of Family 1, and some of other versions. It seems quite conceivable that many modern hypocrites are sparing themselves and readers open indictment here.
The Majority text (90-95 percent of existing mss) reads loimoi (plague, disease, pestilence). Also, 22 significant uncials, Families 1 & 13, the Syriac Pe shitta and Harclean, and the Ar th (Translators have altered word or (The NIV is notorious for remov menian (5 ) and Ethiopic, sup port the KJV reading. Only the (The Greek kata [kah-tah´] means (As in the other versions following, der—“in various places” appear ing connectors, such as “and,” wicked trio of Aleph, B, D, plus —among other things—“against” “and pestilences” [loimoi] is omit ing last in the Greek—and have “but,” “or,” and for creating more, th E (6 ), plus the Sinaitic and or “in diverse” [manifold] places.” ted. Loimoi means “plague,” “dis shorter sentences.) omitted “pestilences.”) Sahidic, and several other MSS, ease,” or “pestilence.” “Epidemics” dissent. is a bit pedantic.)
KJV Matthew 24:36 — “But of that day and hour knoweth no man, no, not the angels, but my Father only.”
HCSB
NASB
NIV
HCSB: “Now concerning that day and hour no one knows— neither the angels in heaven, nor the Sonb—except the Father only.” Footnote reads: “b Other mss omit nor the Son.”
Adds “or the Son himself,” but provides no footnote evidence for its appearance as an altern ate variant to the Majority read ing.
HCSB reads: “When the Son of Man comes in His glory, and all the angelss with Him, then He will sit on the throne of His glory.” Footnote reads: “s Other mss read holy angels.” (The modern Greek apparatus, the Majority text and the Textus Re (The HCSB replicates the “majest ceptus each read thronou dozes, “glorious throne.” “Throne of his ic error” of the KJV: choosing to translate “glorious throne” as glory” must have sounded more dignified to the KJV committee.) “throne of his glory.”)
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.”
Matthew 26:28 — “For this is my blood of the new testament, which is shed for many for the remission of sins.”
Omits “new,” then fails to add a Omits “new,” then adds foot footnote for the Majority text note, “Some manuscripts the reading. new.”
(Remember that Jesus is co-equal to God the Father—hence, Mat thew’s not alluding to “the Son” in (“Other mss” is more honest than this verse.) “early mss” or “the best mss.”)
Matthew 25:31 — “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory.”
(Also see Mark 14:24.)
Matthew 27:34 — “They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.” (“Gall” is bile secreted from the liver, and, as such, a bitter sub stance which biblically is used to denote bitterness of spirit [Acts 8:23, Lamentations 3:19].)
Reads: “For this is My blood that establishes the covenant;c it is shed for many for the forgive ness of sins. Footnote reads: “c Other mss read new covenant.” (The NA Greek reads, “. . . My blood of the covenant.” “. . . Es tablishes the covenant” omits ref erence to it being new, and “estab lish” is not in the Greek.”)
HCSB reads: “. . . they gave Him wineo mixed with gall to drink. But when He tasted it, He would not drink it.” Footnote reads: “o Other mss read sour wine (The problem with the Greek word 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: sour wine— vinegar.)
PROBLEM
Adds “nor the Son,” then adds the footnote: “Some manu scripts do not have nor the Son.”
The vast majority of extant NT koine Greek manuscripts do not include “or the Son himself,” “nor the Son,” nor any other vari ant. Three of the oldest five exist (Greek support for “nor the Son” ing manuscripts—plus several are six main Greek—including Old Latin manuscripts—do have two Alephs, B, and D—the Ar “nor the Son.” This is “lower menian and Ethiopic, others.) Christology.”
The Byzantine text reads agioi (holy) before “angels.” Eighteen significant uncials support the KJV reading, plus the Peshitta (2nd) and Harclean (7th), Family 13, and others. Opposing are (“. . . On his throne in heavenly seven Greek—including Aleph, (This is the absolutely correct glory” does not appear in the B, and D—and most of the Old reading here, except for the ab minority MSS represented in the Latin, plus the Vulgate, and sence of “holy,” according to the modern apparatus. Again, the Byzantine [Majority] text and the NIV deviates from its own Greek numerous others of the minority script body. The Majority text Textus Receptus.) source—presumably for “stylistic also reads “glorious throne.” purposes.”)
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.”
(Jesus’ blood was not for the old covenant. It had to be for the “new” covenant—an eternal promise replacing a temporary one!)
(“Some manuscripts”? No. The overwhelming majority—more than 99 percent of total extant manuscripts. The translators do not want to “confuse the readers with the facts”!)
NASB: Reads “wine” rather than “vinegar,” then makes no footnote reference to the Major ity text reading.
NIV: Reads “wine” rather than “vinegar,” then makes no foot note reference to the Majority text reading.
(See note at left.)
The Majority text (90+% of Greek) includes “new.” Jesus is referring to the “new covenant,” which, as specifically mentioned in Hebrews 8:6-13, explicitly re places the old covenant as being a better one! Only six extant Greek uncials, P37, and few oth ers, omit “new”! And again, “some manuscripts” is wrong!
“Oinon,” fermented drink, is in correct . “Oxos,” rather, is sour wine—vinegar. “Vinegar” fulfills prophecy in Psalm 69:21: “They also gave me gall in my food; (See note after HCSB reading, at and in my thirst they gave me vinegar to drink.” Support for ox left.) os is overwhelming: vast major ity of Greek; 18 significant un (Supporting the critical text are cials; the Peshitta and Harclean; the Armenian, Ethiopic, Sahidic others. Against are seven Greek, and Bohairic, a few of the Old some of Families 1 & 13; a few Latin, and more.) of the Vulgate; others.
KJV
HCSB
NASB
Mark 1:1 — “The beginning of The verse is correct from the Reads: “The beginning of the the gospel of Jesus Christ, the minority Greek—which here gospel of Jesus Christ, the Son Son of God; . . .” happens to correspond to the Ma of God.” jority and the TR—without foot note.
NIV
PROBLEM
Reads: “The beginning of the gospel about Jesus Christ, the Son of God.” Footnote reads: “Some manuscripts do not have the Son of God.”
At least 4,400 of the extant 5,300-plus (79%) NT Greek ma nuscripts contain “Son of God”! Also containing these words are the first corrected version of Aleph (“Aleph-1”) and 20 other (Again, extreme deception by significant uncials, including Co modern translators perpetrated because of their argument that a dex Vaticanus (B). The modern scholars’ second cornerstone paltry minority of older manu scripts outweighs the vast major document, Aleph (Sinaiticus), is their only documented recourse ity of extant witnesses. Their —along with a few other Greek opinion, they think, simply trumps another valid circum manuscripts, and Codex Theta stance and evidence.) (8th or 9th).
This prophecy appears in Mala chi 3:1. However, in the modern critical edition and the minority manuscripts on which it is based, the reading is “the prophet Isai ah.” This difference is accounted for by scribal error or modern (No footnote appears to mention uncertainty. The Majority is any other reading. This is decep joined by 17 significant Greek tion, and the translators probably (Despite the appearance of idou uncials, Family 13, the Harclean, [“behold,” “lo,” “see,” “sur(The NA Greek reading “Isaiah the did not include the Byzantine and others. The critical text is prophet” is incorrect according to reading because of their favorite prise”] in the Greek, the translat supported by six main uncials ors remove the English equival the manuscript evidence. Correct evidence: Aleph, B, and D. To (including A, B, and D), some of ent from the beginning of the is en tois prophatais, “in the pro- moderns, Aleph and B are Family 1, the Vulgate and quote. Why?) phets.”) tantamount to absolute truth!) Peshitta, the Coptic and Gothic.
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.’”
HCSB reads: “As it is written in Isaiah the prophet:e ‘Look, I am sending My messenger ahead of You, who will prepare Your way.’”h Footnotes read: “e Other mss read in the prophets. “h Other mss add before You.”
NASB reads: “As it is written in Isaiah the prophet: ‘Behold, I send My messenger ahead of You, Who will prepare Your way.’”
NIV reads: “It is written in Isai ah the prophet: ‘I will send my messenger ahead of you, who will prepare your way’”b— Footnote reads: “b 1:2 Mal. 3:1.”
Mark 1:14 — “Now after that John was put into prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, . . .”
HCSB: “After John was arrested, Jesus went to Galilee, preaching the good newscd of God: . . .” f Footnotes read: “c Other mss add of the kingdom | d Or gospel | f Either from God or about God.”
NASB: “Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God.”
NIV: “After John was put in prison, Jesus went into Galilee, proclaiming the good news of God.”
“. . . Gospel of the kingdom of God” is the reading in the pro found majority of mss: a vast ma jority of the Byzantines; 20 signi ficant uncials (including A, D, and E); a few of the Old Latin (“Good news” and “gospel” have (“. . . Taken into custody” is the same meaning, according to (50-55 existing, total); the Vul something of a stretch from the (What is missing in these modern gate; the Syriac Peshitta (2nd translations is the clarifier “king (Obviously, “kingdom of God” is Greek paradothevai (para-doth-a- the Greek evaggelio [ee-vanggel-ee´-ō]. Nevertheless, the gos cent.); the Gothic (4th); the nahee). The translators have un dom of God,” which is specifically omitted here. Further, the word pel of Jesus Christ is a sacred Ethiopic (4th or 6th); and others. necessarily substituted some the type of “good news” or “gos here translated “arrested” comes Opposing are Sinaiticus (Aleph) pel” being preached!) from the Greek paradidomi [here words for what evidently, in their thing, so to replace it with the pedantic “good news” certainly and D among the uncials, L and opinion, are required for clarity. paradothamai], meaning “to com Theta, plus Families 1 & 13, the This is an immense disservice to seems irresponsible and dis mit,” “to deliver up,” “to put in respectful. Where is the sense of Harclean, the Armenian, the a more-capable readership.) prison,” “to give over or give up.” godly reverence in these translat Sahidic, the Sinaitic (4th), and The Greek has not been transmit ors?) some others. ted absolutely literally.)
KJV
HCSB
NASB
Mark 3:15 — “And to have HCSB reads: “. . . and to have power to heal sicknesses, and to authority tou drive out demons.” cast out devils: . . .” Footnote reads: “u Other mss add heal diseases, and to.” (In this particular case, the KJV translators chose the best Greek (“Other manuscripts” being Aleph, word, daimonion (demon), but op B, C, L, Delta [9th], two Greek ted for the less-appropriate English cursives, plus the Sahidic [north word, “devils,” rather than “de ern Egypt] and some of the Bo mon.” The Greek daimon also hairic [southern Egypt]. That’s it. could have been used.) All other extant NT manuscripts support the Byzantine [Majority] reading!)
NASB reads: “. . . and to have authority to cast out demons.”
Mark 3:29 — “But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal dam nation: . . .”
Reads: “But whoever blas phemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.” j— Footnote reads: “j Other mss read is subject to eternal judgment.”
Reads: “. . . but whoever blas phemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.”
HCSB: This last portion of verse 11 is completely omitted from the NA text, without any foot note. Attached to 6:11a is a marker whose footnote reads: “k Other mss add I assure you, it will be more tolerable for Sodom or Gomorrah on judgment day than for that town.
NASB: Verse 11b, at left, is omitted, without footnote.
(No footnote appears to acknow ledge the Majority reading! The NASB translators are being se lective about their footnoting. Have they attempted to denigrate the divinity of Christ by failing to footnote, here—“power to heal sicknesses”? Are only our physi cians, with modern technology, able to heal sicknesses? Have God’s chosen vessels no power to do so?)
NIV
NIV reads: “. . . and to have au Some scribe(s) made a serious thority to drive out demons.” error of omission here, leaving out a key phrase in this verse. It (See the NASB footnote at imme does not appear in the minority diate left.) Greek—here less than 1 per cent of extant NT MSS. But the Majority text includes “to heal diseases,” as do the overwhelm ing number of other manu scripts: 21 significant uncials and five others; most Old Latin; the Latin Vulgate (common); the Peshitta and Harclean; the Gothic; the Armenian; and oth ers. Reads: “. . . but whoever blas phemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin.”
(Again, no footnote for the (No footnote for the Majority reading. Solid manuscript evid Majority reading.) (The minority Greek source reads ence supporting the NA apparat us are Aleph, B, C, L, W, Delta aionion amartematos, “eternal sin,” rather than aionion kriseos, and Theta, plus four Family 13 cursives. Others are several “eternal damnation,” or “eternal judgment.” The HCSB has a foot scattered mss, thethVulgate, the Syriac Sinaitic [4 ], the Gothic, note, which often is not true for the Armenian, and some of the the NASB and NIV.) Bohairic. [southern Egyptian].)
Mark 6:11b — “Verily I say un to you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.” (Also see Matthew 10:15.)
(Not just “other mss,” but, rather, the overwhelming majority— Greek and otherwise.)
(Omission without at least the typical designation “other mss” is negligence! This exclusion evid ently is based on “harmonization,” or “parallel influence,” the theoretical scribal practice of copying Scripture from one Gospel—in this case from Matthew, in 10:15—to another to ensure consistency. Moderns uphold this theory.)
PROBLEM
NIV: Verse 11b is omitted, without footnote.
Again the modern versions mit igate the severity of the sense, using “eternal sin” rather than the frightening truth: “eternal damnation”—different Greek words. The Majority text is sup ported by: 12 significant un cials; seven other Greek mss; the Syriac Peshitta and Harclean; the Old Latin; Family 1; others. Modern scholars’ second-favorite MS, Aleph, even opposes their adopted reading. But damnation doesn’t sell their “Bibles.”
Among extant Greek NT manu scripts, only eight significant uncials of the 5,300-plus omit (Supporting the NA text are only this portion, plus several Old Latin, the Vulgate and Sahidic, Aleph, B, C, D, L, W, Delta, Theta, a “pauci” [“pc”—a few] of and more. Again, this omission reduces the severity of the sense other Greek MSS, the Vulgate, —judgment against those ig the Syriac Sinaitic, the Sahidic noring the gospel. (The Peshitta [also “Thebaic”], a few of the Bohairic [also called “Memphit and Harclean “versions,” 17 significant uncials, Caesarean ic], and several others.) Families 1 and 13, plus others, also support the KJV.)
KJV Mark 9:29 — “And he said unto them, ‘This kind can come forth by nothing, but by prayer and fasting.’” (Also see Matthew 17:21.)
Mark 9:42 — “And whosoever shall offend one of these little ones that believe in me, it is bet ter for him that a millstone were hanged about his neck, and he were cast into the sea.” (The KJV translators took liberty with word order [“. . . shall offend”] here.)
HCSB
(Also see Matthew 17:21.)
NIV
PROBLEM
Reads: “And He told them, ‘This kind can come out by nothing but prayer [and fasting].’” q Footnote reads: “q Other mss omit bracketed text.”
Omits “and fasting,” then fails Omits “and fasting,” and foot On the basis of only three exist to provide footnote for the Ma note reads, “Some manuscripts ing manuscripts, “. . . and fast jority text reading. prayer and fasting.” ing” is removed from this verse by nearly every modern “Bible” (The vast majority of the Byz (Only most modern “scholars’” version. Is fasting now unfash antine [Majority] text includes ancient duo of Aleph and B op ionable? Is it no longer deemed “and fasting,” as do 17 significant pose, along with one other uncial important? The answers seem (The NA-UBS [“NU”] Greek tex uncials, families 1 and 13, most and a few cursives. Contempor obvious. (The significance of tual apparatus simply fails to in of the Old Latin, the Vulgate, the ary textual critics’ lynch pin is the fasting is self-sacrifice to focus clude these two critical words at on and enhance spiritual growth Syriac Peshitta and Harclean, and Aleph/B combo. The modern the end of the verse.) others.) critical apparatus’ foundation is by wholeheartedly interacting with and submitting to our Sa upon these two.) vior.) HCSB: “But whoever causesb the downfall of one of these little ones who believe in Me—it would be better for him if a heavy millstone were hung around his neck and he were thrown into the sea.” Footnote reads: “b The Greek word skan dalizo has a root meaning of “snare” or “trap,” but has no real English counterpart.” (What?)
NASB: “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.”
NIV: “And if anyone causes one of these little ones who believe in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck.”
Despite the fact that the NA Greek completely deletes verses 44 and 46, the HCSB includes them, but inside brackets. Foot note reads: “j Other mss omit bracketed text.”
Reads: “[where their worm does not die, and the fire is not quenched.] Footnote reads “Vv 44 and 46, which are identical to v 48, are not found in the early MSS.” (Emphasis mine.)
Omits the verse, then adds the footnote: “44where their worm does not die, and the fire is not quenched. 45Some manuscripts hell, where their worm does not die, and the fire is not quenched.”
(Also see Matthew 18:6 and Luke (The minority Greek has “great” 17:2.) [onikos] before millstone. About Greek skandalise, see far right.)
Mark 9:44 — “Where their worm dieth not, and the fire is not quenched.” (Also repeated in verses 46 and 48.)
NASB
The Majority text reads “to stumble” (or “to entice to sin,” “to offend,” “to entrap”—skan dalise).The NASB omits “in me” after “believe”; this is in correct, again, according to the vast majority. Once more, the (The Greek omission of eis èmē, (The NIV translators have done translators have defied their “in me,” is founded upon only the right thing by not footnoting own Greek source text, which uncials Aleph, C and D, the curs with a reference to “some mss,” includes “the ones who believe ive Delta [9th], and just four Latin “early mss,” or “the earliest mss” in me . . .” A recent interlinear manuscripts.) excluding “in me.” Rare wisdom by Zondervan inserts the words for the translation committee.) “to sin” underneath the NA Greek that excludes them!
Translators distort the truth in the NASB footnote: These words are not found in two MSS of the fourth century (Aleph, B), but they are found in two Greek MSS of the fifth (A, D). Also, the words appear in the Peshitta and Old Latin, the Majority text, and (The translators write “the early (Once again, the HCSB footnote in 14 significant uncials. The (The NIV committee chose to be translators seem to disapprove of about bracketing does not explain MSS” in reference to only the “five old uncials”—again even more irresponsible than that the “repetition” of this phrase, as the full significance of the critical principle of encompassing scrip appealing to moderns’ liberalistic of the NASB by deleting the well as of the foreboding tone. verse entirely—more deceptive Some early scribes also took tural material within brackets. The futility. A paltry minority of manuscripts is leveraged against and sinister activity by the NIV true significance is that modern liberties in their copying by “re the overwhelming Byzantine text “scholars” consider such material copied in the Antiochian region.) translators. Removal here, in ef moving repetition.” Satan is a fect, minimizes the penalty of master of partial truths—what doubtful in validity.) eternal damnation.) has been manifested here!
KJV
HCSB
HCSB: “Then, looking at him, Jesus loved him and said to him, ‘You lack one thing: Go, sell all you have and give to the poor, and you will have treasure in heaven. Then come,8 follow Me. Footnote reads: “8 Other mss add (Note that the KJV does transpose taking up the cross, and” the final two clauses, “follow me,” and “taking up thy cross,” also (“Other mss”? How about 90-95 changing the tense.) percent of the Greek alone?) Mark 10:21 — “. . . One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up thy cross, and follow me.”
(See Matthew 16:24, 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!”
Reads: “But the disciples were astonished at His words. Again Jesus said to them, ‘Children, how hard it is10 to enter the king dom of God!’” Footnote reads: “10 Other mss add for those trust ing in wealth.”
(Also see Matthew 19:24, Mark 10:25, and Luke 18:25.)
(The NA Greek, itself, reads: “How difficult it is for those who have wealth to enter the kingdom of God.”)
Mark 11:26 — “But if ye do not [But if you don’t forgive, neither forgive, neither will your Father will your Father in heaven for which is in heaven forgive your give your wrongdoing.”]8 trespasses.” Footnote reads: “8 Other mss omit bracketed text.” (Also see in Matthew 6:15, and similar in Proverbs 21:13.) (The NA-UBS Greek exclude this verse despite its importance and overwhelming evidence: The Fath er will not forgive one’s sins until he/she first forgives those of others against him/her.)
NASB The independent clause “take up thy cross” is omitted.
NIV
PROBLEM
The independent clause “take up thy cross” is omitted.
Despite the vast majority of ma nuscripts (90-95 percent) sup porting the inclusion of “taking (The minority text’s opposition: up thy cross” after “and follow (The minority Greek omits the eight uncials—including Aleph, me,” modern versions have omit key phrase apas ton stauron, th ted the former. Omission reduces “taking up the cross.” The cross B, C and D—the Vulgate (5 cent.), the Bohairic, a few mss of the burden of discipleship. How is the daily burden of obedience convenient for the modernistic to God’s word—a command most the Sahidic, and several other manuscripts.) critical translators and their read unwelcome to today’s “luke ers. Supporting the Byz. text are warm” believers!) 19 significant uncials, Family 13 (13 mss), the Harclean, the Gothic, the Sinaitic, and more.
Reads: “Children, how hard it is Reads: “Children, how hard it is The Majority text (not some to enter the kingdom of God!” to enter the kingdom of God.” manuscripts) reads, “for the ones having put confidence in riches (chré-ma) to enter into (The bases for the omission of the (Jesus mentions money and the kingdom of God. . . .” riches at least 31 times in the clause “. . . for them that trust in Again the translators fail to fol riches” are Aleph, B, Delta [9th], New Testament—one of His Psi [8th or 9th], the Sahidic Coptic most-emphasized topics. Yet, in a low their own Greek source [3rd or 4th], and a few of the Bo critical verse, here, a modernistic text. Three of the oldest five ex tant MSS include “for them textual apparatus based on a hairic Coptic [3rd or 4th].) minority of corrupt manuscripts who trust in riches,” as well as is used to defy one of the most- 21 significant uncials, the Pe shitta and Harclean, and much profound points in Scripture— that a preoccupation with wealth of the Old Latin (2nd), plus often precludes salvation.) more. Including the omitted portion would indeed offend today’s wealthy. The true read ing wouldn’t sell. Verse 26 is bracketed to indicate suspicion about validity. Foot note reads: “Early mss do not contain this v.” (The minority text is supported only by seven uncials—including Aleph and B—and portions of the Armenian and Ethiopic, plus a few other manuscripts.)
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 forgive your sins.”
Only 14 manuscripts and/or ver sions extant do not include this verse. The two earliest manu scripts (ca. 325-360 A.D.), ex cluding “fragments,” do not in clude this verse. However, three of the earliest five manuscripts include the verse. Again, “some manuscripts” is major distortion of the truth! Also supporting the Byz. text are 20 major uncials (incl. A), Families 1 &13, the Peshitta and Harclean, the Gothic, plus some Old Latin MSS, and still more.
KJV
HCSB
NASB
NIV
Mark 13:33 — “Take ye heed, HCSB reads: “Watch! Be alert!15 watch and pray: for ye know not For you don’t know when the when the time is.” time is [coming].*” Footnote reads: “15 Other mss add and (The KJV actually is a bit idiomat pray. The bracketed text has ic here. The literal translation from been added for clarity.” the Majority text is: “Be watchful, stay awake, and pray; for you do (The NA text reads, “. . . For you not know when the time is.”) do not know when the time will come.”
NASB reads: “Take heed, keep on the alert; for you do not know when the appointed time will come.”
NIV reads: “Be on guard! Be alert! You do not know when that time will come.” Footnote reads “Some manuscripts alert and pray.”
Mark 15:28 — “And the Scrip ture was fulfilled, which saith, And he was numbered with the transgressors.”
NASB contains the verse, with question: “[And the Scripture was fulfilled which says, ‘And he was numbered with trans gressors.’] Footnote reads “Early mss do not contain this v.”
NIV omits the verse, then adds the footnote: “27Some manu scripts left, 28and the scripture was fulfilled which says, ‘He was counted with the lawless ones.” (Isaiah 53:12)
(Modern critics argue that this verse is an interpolation, an addi tion by a misled scribe. But the verse fulfills prophecy!)
Mark 16:9-20 — This passage details the appearance of Jesus after His resurrection: first to Mary Magdalene, then to Cleo pas and another disciple, fol lowed by to the disciples on three occasions.
HCSB: [So the Scripture was ful filled that says: And He was counted among outlaws.]67 Footnote reads: “6 Other mss omit bracketed text. 7 Isaiah 53:12.” (Again, the text is included in brackets, but the significance of bracketing is not explained.)
The HCSB includes the entire passage, but inside brackets, to question its validity. The foot note reads: “4 Other mss omit bracketed text.”
PROBLEM
The Majority text under girds the KJV, as do 25 significant uncials, Families 1 & 13, the Vulgate, several Old Latin, and, once again, the Peshitta and Harclean. Thus, “some” is outright decep (The translators, evidently out of (The Greek blēpete [blay´-pehtion! “Most” would be correct. their own personal preference, tay] means “behold,” “beware,” The sordid NU (NA/UBS) critic simply took the liberty of adding “see,” “take heed,” “perceive,” or al apparatus sides with the mod “appointed” here. It does not ap “look on” [or “to”], not “be on ern translators. Do these commit pear in the Majority or NU guard.” Agrupnite means “to tees and their corporate owners Greek. Why do these “scholars” keep awake,” or “to watch.” The not want people to pray? (Minor think they have the authority to NU does not contain pros ity defense? Only in codices B tamper with the Word of God?) euchesthe, “to pray.”) and D, plus several other MSS.)
(Yes, the few “earliest” extant— existing and usable—manuscripts, from the second and fourth centuries [papyry and uncials], do not contain this verse. But the Byzantine majority dates back to at least the fourth century!)
The NASB includes the passage The NIV also includes the pas but adds the footnote: “Later sage, but questions its authenti mss add vv 9-20.” city by placing the following content in brackets, between (“Add” refers to moderns’ belief verses 8 and 9: “The earliest that some scribe[s] inserted the manuscripts and some other an cient witnesses do not have (The footnote, whose marker ap words into manuscripts dating back no further than about the Mark 16:9-20.” pears after verse 20, partially (Without this “longer ending,” the reads:“1 Some manuscripts end the eleventh century.) Gospel of Mark would end with, book with 16:8; others include “. . . (they) fled from the sep verses 9-20 immediately after ulchre; for they trembled and were verse 8. . . .”) amazed; neither said they any thing to any man; for they were afraid”!)
Two significant Greek MSS, some Old Latin, several other Greek, some Coptic, the Sinaitic, the Sahidic, and several other MSS, do not contain this verse. But the Majority text (90-95%), 19 significant uncials, Families 1 & 13, the Peshitta and Harclean, the Gothic, and two other ver sions, do include this verse. Mod erns acknowledge the reference to prophecy, yet argue against its fulfillment. What is to be made of this? The fact is, yes, the two oldest manuscripts (excluding frag ments) do not include this pas sage. But out of the extant 5,300plus NT Greek witnesses, only Aleph and B, one cursive, the Sinaitic, and several other MSS, do not have this passage. What is more, three of the earliest five manuscripts do include the pas sage! “Earliest manuscripts” refers to what conservative bib lical 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.”
HCSB HCSB reads: “And [the angel]* came to her and said, ‘Rejoice, favored woman! The Lord is with you.’”12 Footnote reads: “12 Other mss add blessed are you among women.*The bracketed text has been added for clarity.”
NASB NASB reads: “. . . Greetings favored one! The Lord is with you.” (No footnote for any other read ing—especially the Majority!)
(The Greek chaire means “be well,” “God speed,” “greeting,” “hail,” or “rejoice.” It is obvious, here, that “hail,” or “rejoice” clearly are more dignified. “Blessed” is based on different Greek. Is the bracketed material really necessary for clarity?)
Luke 2:14 — “Glory to God in the highest, and on earth peace, good will toward men.”
Luke 2:43 — “And when they had fulfilled the days, as they re turned, the child Jesus tarried be hind in Jerusalem; and Joseph and his mother knew not of it.” (Also in verse 33.)
Reads: “Glory to God in the highest heaven, and peace on earth to people He favors!78 ” Footnote reads: “7 Other mss read earth good will to people. 8 Or earth to men of good will.” (Overwhelming evidence against the NU comprises more than 95% of Greek mss, 19 significant uncials, Families 1 & 13, the Syriac Peshitta and Harclean, and the Armenian and Ethiopic.)
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.” (No footnote for any other read ing—especially the Majority!)
NIV
PROBLEM
NIV reads: “. . .Greetings you who are highly favored! The Lord is with you.”
The Majority text reads: “. . . Re joice, favored woman, the Lord is with you, blessed are you among women.” Three of the earliest MSS (codices A, C, D), plus 17 (The minority texts’ only re other significant uncials, the Pe course are Aleph, B, L [9th], Psi th th shitta and Harclean, the Gothic [8 or 9 ], Family 1 [five mss], several other Greek manuscripts, and Ethiopic, plus the Vulgate and several of the Old Latin, read and the Sahidic, Bohairic, and as above. Modern translators are Armenian versions.) producing “ecumenical” “Bibles,” yet evidently are defying (rightfully) historical veneration of Mary and “holy relics” by Catholics, hence ostensibly reas oning for omission—a comprom ise.
Reads: “. . . Glory to God in the Firstly, the majority of mss highest, and on earth peace to have Greek text closely match men on whom his favor rests.” ing the KJV reading. Secondly, the “modern” reading, derived (Supporting the NA-UBS appar from four of the earliest five atus are only Aleph, A, B, D, W, MSS, is nonsensical, because the Gothic and Vulgate, several God wishes good will to ALL Old Latin, and the Sahidic Coptic PEOPLE! (This is widely at [3rd or 4th Egyptian].) tested in Scripture! It is only against those who finally reject Christ that God releases His eternal wrath.)
The “Majority text” (also “Byz antine,” “Traditional,” “Antiochi an,” “Constantinopolitan,” or “Ecclesiastical”) reads “Joseph and his mother, . . .” as it should. (The NA, UBS and Majority Greek texts all read the same, yet Joseph was NOT Jesus’ real fath the modern translators evidently (The NU text reads goneis, “par er! God the Father is Jesus’ fath have inserted “feast” in verse 43 ents,” but the Byz. text, 90-95 er! (“Parents” is probably a ruse (“. . . After those days were over” to clarify the circumstances—not percent of extant Greek, holds the to escape controversy, as some is incorrect according to the the meaning. As often is the case fort, plus: 18 significant uncials variants read “father.”) Mary minority Greek. The NA text in the in the NASB, no footnote is (all caps); the Peshitta [2nd] and birthed Jesus. Joseph was an HCSB reads kai tas hemeras provided for any other reading.) Harclean [7th]; the Gothic and earthly surrogate father. He did teleiosanton, “and when they had Ethiopic; several of the Old not provide the “seed” of Christ; completed the days.” “Other mss” Latin; and more.) the Holy Spirit did! include only about 5-10% of Gk.)
HCSB: “After those days were over, as they were returning, the boy Jesus stayed behind in Jerus alem, but His parents did not know it.”31 Footnote reads: “31 Other mss read but Joseph and His mother.”
The NASB provides another loose “translation”: “But his parents were unaware of it.”
The NIV is equally divergent from its own source texts: “After the feast was over, while his parents were returning home . . . ,”
KJV
HCSB
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.”
HCSB reads: “But Jesus answered him, ‘It is written: Man must not live on bread alone.’”2 3 Footnotes read: “2 Other mss add but on every word of God. 3 Dt 8:3.”
NASB reads: “And Jesus an NIV reads: “Jesus answered, ‘It swered him, ‘It is written, is written: “Man does not live “MAN SHALL NOT LIVE ON BREAD on bread alone.”’” ALONE.”’” (Again, the footnote only attrib (The absence of “but by every utes the quotation to its scriptural word of God” possibly might be origin in Deuteronomy 8:3. But the OT scriptural reference is (With no support but the modern an error of haplography—a istically critically acclaimed MSS scribal error of omission because truncated!) Aleph [Sinaitic] and B [Vatican], of distraction from copying, or simple fatigue. Otherwise, it is plus L and W, some Greek curs ives, the Syriac Sinaitic [4th], the either a direct copying from a Sahidic, the Sinaitic and some of corrupt scribal exemplar [source the Bohairic, the remainder, never MSS], or a scribal interpolation [insertion] based on belief.) theless, is omitted.)
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 Majority text includes the phrase. Without these words the meaning is in complete: What else does he live by? Man certainly must live by the Word of God, lest he be hope lessly lost. Also supporting the Majority are 17 significant uncials, plus the Peshitta and Harclean, the Gothic and Ar menian, and some Old Latin.
Reads: “Then a voice came from the cloud, saying: ‘This is My Son, the Chosen One;’”13 Footnote reads: “13 Other mss read the Beloved.”
Reads: “. . .This is my Son, My Reads: “. . .This is my Son, Chosen One; listen to Him.” whom I have chosen; listen to him.” (No footnote for any other read (No footnote for any other read ing. As always, the modernistic ing. As always, the modernistic translation committees do not translation committees do not wish to confuse the readers with (It may be that many modern crit wish to confuse the readers with the facts—only to present the ics view this scribal error as a ref the facts—but only to present the Word of God based on their own erence to Isaiah 42:1 [“. . . my Word of God based on their own chosen one in whom my soul de skewed theories, beliefs and skewed theories, beliefs and lights”], but Matt. 3:17, Mk. 1:11, preferences.) preferences.) Lk. 3:22 and 1 Peter 1:17 refer to Jesus as “beloved Son.”)
Only five significant Greek uncials, P45 and P47, plus Family 1 (Gk./five mss), the Vulgate, Syriac Sinaitic and Curetonian, the Sahidic and Bohairic, and the Armenian, replace “beloved” with some variation of “chosen.” The Majority text, along with 22 significant uncials and six other Greek, plus Family 13, the Peshitta and Harclean, and more, read “beloved.” Two of the oldest extant manuscripts, codices A and C, much more reliable than modern scholars’ favorites (Aleph, B), also support the Byz.
HCSB: 24 “. . . and they went to another village.” Footnote reads: “24 Other mss add . . . 56 For the Son of Man did not come to des troy people’s lives but to save them.”
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 sig nificant uncials, plus two papyri (P45 and P75—both 3rd cent.), many of the Greek, the Ethiop ic, 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.)
(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.”
(Also see Matthew 18:11 and Luke 19:10.) (Many among the Byzantine mss include this verse in its entirety, plus: the TR; seven major uncials; Families 1 and 13 [18 mss]; sev eral Old Latin (2nd); the Vulgate; the Peshitta and Harclean; the Gothic; and others.)
NASB
NASB: Questions the authenti city of the last portion of verse 55 and all of verse 56 by sur rounding with brackets. No footnote exists even to explain the full significance of the bracketing.
NIV
NIV: “. . . dand they went to an other village.” The footnote reads: d 55, 56 Some manu scripts them And he said, ‘You do not know what kind of spirit you are of, for the Son of Man did not come to destroy men’s lives, but to save them.’ 56And”
(Single bracketing by modern “scholars” denotes suspicion (Also note the context of this about verse/passage validity. verse, which clearly justifies its Double bracketing means the ma appearance.) terial inside is considered “highly doubtful” in validity.)
PROBLEM
KJV
HCSB
NASB
NIV
Luke 11:2a — “And he said un to them, When ye pray, say, Our Father which art in heaven, Hal lowed be thy name.”
Reads: “He said to them, ‘Whenever you pray, say: “Fath er,1 Your name be honored as holy.”’” Footnote reads: “1 Other mss read Our Father in heaven.”
Reads: “And he said to them, ‘When you pray, say: “Father, hallowed be your name. Your kingdom come . . .”’” Footnote reads “Later mss add phrases from Matt 6:9-13 to make the two passages closely similar.”
Reads: “He said to them, ‘When you pray, say: “Father, hallowed be your name, your kingdom come . . .”’” Footnote reads “a 2 Some manuscripts Our Father in heaven.”
HCSB: “Your kingdom come.”2 Footnote reads: “2 Other mss add Your will be done on earth as it is in heaven.”
NASB: “Your kingdom come.” Footnote reads: “11:2 1 Later mss add phrases from Matt 6:913 to make the two passages closely similar.”
NIV: “. . . your kingdom come.”b b 2 Some manuscripts come. May your will be done on earth as it is in heaven.”
(Modern “scholars” continue the tradition upheld by some incom petent or fractious scribe[s] who preferred his/their corrupt readings before them. Here again, “other mss” really is more deceptive than “some mss.”)
(Again, “some manuscripts” is a monumental understatement.) (A theory commonly held by modern biblical scholars—“har monization.” Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base.)
(Also see Matthew 6:9.)
Luke 11:2b — “Thy kingdom come. Thy will be done, as in heaven, so in earth.”
PROBLEM
The Majority text reads “Our Father in the heavens . . . Let your kingdom come, let Your will be done as in heaven also upon the earth.” Not some ma nuscripts—the vast majority! Furthermore, 21 significant un cials—including A and C—and (Again, the HCSB is clever in dis (“Some manuscripts” is highly (This subjective remark in the guising the full truth about those deceptive, as the clear majority of Family 13 (13 cursives), some footnote is little more than mod manuscripts, and of nearly every of the Old Latin, plus the Pe “other mss,” remaining neutral ernistic conjecture—nothing oth type, include “Our Father who art shitta (2nd), Harclean (7th) and despite the fact that those others are all but three major uncials and er than an unproven theory re in heaven . . . .”) Ethiopic (4th or 6th), and others, P75, Family 1 (five mss), the Vul garding gospel “harmonization”!) support the Byzantine (Major gate, the Syriac Sinaitic, et al.) ity) text. The vast majority of manu scripts support the KJV read ing: Majority text; 23 signific ant uncials; Family 13 (curs ives); several Old Latin (2nd cent.); the Peshitta, and Harc lean; the Ethiopic; Family 13. Only uncials B and L, P75, Family 1, the Armenian, some Greek cursives, the Vulgate and Armenian, others, oppose. Note that “later” uncials (6th-9th) support the KJV by a margin of 80.2% to 19.8%!
Luke 18:28 — “And Peter said, HCSB reads: “Then Peter said, NASB reads: “And Peter said, NIV reads: “Peter said to him, The HCSB stretches its own Lo, and we have left all, and fol ‘Look, we have left what we had ‘We have left all we had to fol ‘We have left all we had to fol Greek source by being too lowed thee.” and followed You.’” low you!’” low you!’” pedantic. The NASB and NIV, though close to their underlying (This translation committee’s (Also see Matthew 19:27.) (No footnote for any other read (No footnote for any other read Greek sources, still are not en Greek source text reads, “See [or ing. Minority evidence stands in ing. The overwhelming manu tirely accurate (“stylization”). “look,” or “behold], we have left script evidence supporting the our homes and followed you.” The only four uncials, a few other The Majority reads, “And Peter Greek mss, a few of the Sahidic vast majority of the Greek are 20 essential difference here is the use Coptic, and the Bohairic and Ar significant uncials, the Vulgate, said, ‘See, we have left all and of idios [“our own,” or “our menian.) the Syriac Peshitta and Harclean, followed you.’” Supportingnd the homes”] in the NU Greek versus critical text are Aleph-2 (2 the Gothic, and the Ethiopic.) panta [“all”] in the Majority. “. . . corrected), B, D, and L, plus a What we had,” as often in the few other Greek, a few Old HCSB, is unnecessarily ordinary. Latin, much of the Coptic, and This is “dumbing down” to a con the Armenian. temporary readership!)
KJV
NASB
NIV
PROBLEM
HCSB reads: “But be alert at all times, praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Man.” Footnote reads: “16 Other mss read you may be (“Be accounted worthy . . .” means counted worthy.” that the redeemed, the children of God, should live sanctified lives (The translators have inserted the which exude the “fruit of the spir conjunction “but” [oun—“now,” it”—a signal to the world that they “so,” “then,” “therefore,” “verily”] already have been justified and re as appears in the Majority text and deemed through God’s grace in Textus Receptus. Note that this Christ. These should be lives particular reading nullifies the preordered after Christ’s—lives tribulational rapture! The implied consistent with God’s require result is, as this verse reads in the ments for those already justified HCSB, that those saved before the through faith in His Son. Great Tribulation begins still must —Ephesians 2:8, 9) endure it! Alternatively, the im plication is that, through prayer, the redeemed through Christ may be able to “hide themselves” from the Antichrist’s abominable at tacks.)
NASB reads: “But keep on the alert at all times, praying that you may have strength to escape all these things that are about to take place, and to stand before the Son of Man.”
NIV reads: “Be always on the watch, and pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man.”
(Note that this particular reading nullifies the pre-tribulational rap ture! The implied result is, as this verse reads in the NASB, that those saved before the Great Tribulation still must endure it! Alternatively, the implication is that, through prayer, the re deemed through Christ may be able to “hide themselves” from the Antichrist’s wrath.)
(Once again, the source Greek here nullifies the pre-tribulational rapture! The NIV reading also misrepresents the source text with “. . . that you may be able to stand,” possibly indicating that some meritorious human behavi or may lead to believers’ re deemed appearance before Christ. Notice the difference in the KJV: “and to stand . . . ,” rather than “. . . may be able to stand.”)
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 accounted worthy to escape all the things being about to happen, and to stand before the Son of Man.” The HCSB, NASB and NIV nullify the pre-tribulational rap ture, seeming to indicate that ardent prayer and watchfulness may—it is hoped—deliver be lievers from the Antichrist’s deadly persecution. But the pretribulational rapture is biblical! See these passages: Luke 17:3436; 1 Corin. 15:51, 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.
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.”
Verses are included without note.
Verses are included and the footnote reads: “Some early manuscripts do not have verses 43 and 44.”
HCSB
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.”
Reads: “[Then an angel from heaven appeared to Him, strengthening Him. 44 Being in anguish, He prayed more fer vently, and His sweat became like drops of blood falling to the ground.]”12 Footnote reads: “12 Other mss omit bracketed text.”
Yes, some early manuscripts, including at least four of the oldest (including two ancient papyrus fragments), omit these (Nevertheless, the NASB still uses the Greek osei, meaning verses—among a total of nine“like,” or “as”—a metaphorical (Other minority support are the plus Greek in opposition to the reference rather than literal— Sinaitic [4th], Sahidic [3rd or 4th], a Byzantine. But the vast major concerning Christ’s blood falling few Bohairic [3rd or 4th], and one ity include the verses, including to the ground; gon—“ground,” two of the earliest five Greek Old Latin manuscript.) “earth,” “dirt,” etc.) MSS. Jesus was God, but He (“As it were,” in this context, does not signify that the intensity of also was such in human form: (Again, the true significance of Christ’s angst compares his sweat brackets indicating the translators’ 100% divine and 100% human. drops to blood, as a simile, based doubt about the enclosed text’s In His humanity, he felt angst on the subjunctive tense. Rather, and needed strength. This did validity is not explained. Confus the Greek word egeneto (from not render Him less than God. ing to the reader! Notice the Greek ginomai) means His sweat literally osei, meaning, “as it were,” “as it Other support comes from 21 “became” blood. ) main uncials, the Syriac Pe had been,” “like,” “as,” or “about,” referring to the falling of Christ’s shitta and Harclean, and the Ar blood as metaphorical only.) menian and Ethiopic.
KJV Luke 22:64 — “And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?” (Also see Matthew 26:68 and Mark 14:65.)
Luke 23:34a — “Then said Je sus, Father, forgive them; for they know not what they do.”
HCSB
NASB
Reads: “After blindfolding Him, they kept16 asking, “Prophesy! Who hit You?” Footnote reads: “16 Other mss add striking Him on the face and.”
Reads: “. . . And they blind folded Him and were asking Him, saying, ‘Prophesy, who is the one who hit You?’” (The Zondervan Greek and Eng lish Interlinear New Testament [NASB/NIV], which is based on (Again, “other mss” is non-spe the NA Greek, does not renounce cifically deceptive, as more than 85 percent of the extant Greek mss the Majority or TR readings dir ectly, by including this footnote: include the footnoted material. “a autou to prosopon, kai in Remember, “later” uncials (6thth 9 ) support the KJV by a margin cluded by TR after eparoton” [“on the face, and” . . . after of 80.2% to 19.8%!) “were asking . . .”]. Hence, the translators did not deny the read ing outrightly. However, they footnoted it using Greek, making it both cryptic and almost un noticeable to almost anyone not fluent in Greek.)
HCSB: “[Then Jesus said, ‘Fath er, forgive them, because they do not know what they are doing.’”]10 Footnote reads: (NKJV footnote reads: “NU-Text “10 Other mss omit bracketed brackets the first sentence as a lat text.” er edition.” NU refers to the cur rent, naturalistic “critical text,” an (The vast majority of extant [exist ing and usable] manuscripts, Byz apparatus containing editorial antine and otherwise—about 99 changes incorporated into the percent overall—include this Scriptures by modernists of the th th, th st 18 , 19 , 20 , and 21 centuries.) verse! So why is it considered so dubious by modern liberal critics? Simply because it opposes their venerated Aleph [“1”—first-cor rected] and B, plus the fifth of five of their “old uncials,” Codex D [Western text-type], and B’s pre cursor, P75, plus W, Theta, and 0124. Others among the paucity of minority support are the Sinaitic version, the Sahidic [3rd or 4th], and portions of the Bohairic [3rd or 4th].)
NASB: “But Jesus was saying, ‘Father, forgive them; for they do not know what they are do ing.’”
NIV
PROBLEM
Reads: “They blindfolded him The HCSB, NASB, and NIV and demanded, ‘Prophesy! Who omit any reference to the actual contact point [the face] of the hit you?’” beating. The Majority text reads, “And covering him, they were (In the interlinear referred to at striking His face and were asking immediate left, underneath the Him, saying . . .” Only eight Greek“proφήτευvσον” (prospecified Greek MSS of the phēteunson — prof-ay΄-toon5,300-plus extant support the sun), meaning “prophesy,” the modern reading, plus many translators chose the word “tell”—how pedestrian and inap Greek cursives, and the Bohairic. propriate. Within this context the Seventeen significant uncials, the English word prophesy is clearly Peshitta and Harclean, plus the Ferrar group 13 (Caesarean), the the correct translation.) Armenian and Ethiopic, and the Vulgate, support the Majority. The NA’s central support are P75 (3nd), some of Aleph, and B. For moderns, the corrupt P75 is the decisive underpinning of Codex Vaticanus (B). NIV: “Jesus said, ‘Father, for give them; for they do not know what they are doing.’” Footnote reads: “Some early manuscripts do not have this sentence.”
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 (Note the consistency, by ab God’s command for forgiveness (The footnote indicates the entire —first by eliminating Jesus’ sence, between this verse and Mark 11:26: The modern versions first part of verse 34 is lacking in forgiveness for His murderers, omit the Luke 23:34a reference to some manuscripts. The result is then by omitting a reference to Jesus’ forgiveness of His murder that only the “b” portion, the biblical human forgiveness of ers, as well as omit Mark 11:16, second half, “And they divided one another. Casting doubt on God’s charge for humans to for up his clothes by casting lots,” any of God’s Word is a very exists in these aforementioned give one another.) serious offense, and some manuscripts. This is a heinous scribes of long ago have done omission!) this here—with complicity from modern liberals. The over whelming lot of the Majority text here is supported by 24 sig nificant uncials and five other Greek, the Vulgate, the Peshitta and Harclean, Families 1 & 13, the Armenian and Ethiopic, and more.
KJV Luke 24:12 — “Then arose Peter, and ran unto the sepulchre; and stooping down he beheld the linen clothes laid by themselves, and departed, wondering in him self at that which was come to pass.” (The KJV is a bit idiomatic, here, with “and stooping down he be held,” rather than “and stooping to look in,” but the phraseology is in consequential to the meaning. Nevertheless, the English transla tion should be more accurate!)
HCSB HCSB reads: “Peter, however, got up and ran to the tomb. When he stooped to look in, he saw only the linen cloths.3 So he went home, amazed at what had happened.” Footnote reads: “3 Other mss add lying there.”
NASB
NIV
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 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 him self what had happened.” Foot note reads “Some manuscripts do not include this verse.”
(The Greek parakupsas means (Once again a senseless deviation both “to stoop down” and “to from what appears in the Majority look into.”) Greek source text: the translators using the English “went home” despite the Greek reading apel then, “to go off,” or “to depart.” The HCSB even questions the validity of the linens lying there. This is very unusual to find in a Bible version, but it is the UBS ap paratus that excludes these words: keimena mone—“lying alone.” What a waste of time and effort to draw attention to this, which is in correct anyway.)
PROBLEM
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 manuscripts, Aleph and B, plus their highly esteemed P75 papyr (“Some manuscripts”? No. All us. In addition, codices A (5th), E but about 25 mss or fewer of any (6th), F (9th), G (9th), H (9th), K kind—period.) (9th), L (9th), M (8th), S (10th), U (9th), V (9th), W (5th) and X (10th) support the Majority reading, as well as nine other specified Greek mss, plus the Peshitta and Harclean, Families 1 and 13, the Armenian, and the Ethiopic, among others. Only “some” source MSS, led by Codex D, oppose the Byzantine reading. Moderns have abandoned their revered “earliest manuscripts.” Why—external pressure, per haps? They want it both ways— whatever suits their particular fancy in a context.
Reads: “Having said this, He Luke 24:40 — “And when he Reads: “And when He had said Reads: “When he had said this, Only the corrupt Codex D had thus spoken, he shewed them showed them His hands and feet.” this, He showed them His hands he showed them his hands and (Beza) represents the Greek his hands and his feet.” feet.” minority text! In addition, just (Note that, as opposed to the verse and His feet.” six of the Old Latin (2nd), and omission cited in the Zondervan the Syriac Sinaitic (4th) and (Also see John 20:20.) NASB/NIV interlinear at immediate (The NASB translators’ source Curetonian (5th) versions, omit right, in the HCSB no mention is texts, the NU [NA27 and UBS4], made of verse 40’s deletion in the do not include verse 40, as indic this verse. Among those which Greek. Both the HCSB and the include it are the Majority, 22 NASB are based essentially on the ated in The Zondervan Greek and significant codices (including same Greek apparatus. [According English Interlinear New Testa Aleph and B) and six other ment [NASB/NIV]. But from the to hcsb.org, 100 “scholars” and Greek, P75, and the Peshitta and “English stylists” from 17 denom same Greek apparatus, the HCSB inations produced the HCSB.] A Harclean, plus more. Regarding Reverse Interlinear does include little-known fact is that after the the other modern versions cited verse 40. Some deception procee death of first general editor Arthur here, they are similar to the Ma deth here. Inconsistency among Farstad, the committee changed jority text, but their source text Greek texts from the Byz. Majority modern liberal critics is one of does not contain Verse 40—a to the NU apparatus—a difference their most-prominent signposts.) shameful contradiction! of 5,000-plus Greek words!)
KJV
NASB
NIV
PROBLEM
HCSB reads: “. . . and repent ance for12 forgiveness of sins would be proclaimed in His name to all the nations, begin ning at Jerusalem.” “12 Other mss read repentance and.”
NASB reads: “. . . and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem.”
NIV reads: “. . . and repentance and forgiveness of sins will be preached in his name to all na tions, beginning at Jerusalem.”
Although the Greek source un derlying all of these modern ver sions is the same, notice how the HCSB and NASB deviate. With out repentance and remission of sins, the intimation is that “acts of penance,” apart from forgive ness of sins, can achieve salva tion. Repentance and remission are separate. The Majority, 22 significant uncials and five other specified Greek, Families 1/13, several Old Latin, the Vulgate, the Harclean, the Armenian, and the Ethiopic dominate. Only Aleph, B, P75, the Peshitta, and the Sahidic and Bohairic oppose.
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.”
Reads: “No one has ever seen God. The One and Only Son17— the One who is at the Father’s side18— He has revealed Him.” Footnotes read: “17 Other mss read God. 18 Lit is in the bosom of the Father.”
Reads: “No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.”
John 3:13 — “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.”
HCSB: “No one has ascended into heaven except the One who descended from heaven—the Son of Man.”8 Footnote reads: “8 Other mss add who is in heaven.”
NASB: “No one has ascended into heaven, but He who des cended from heaven: the Son of Man.”
Luke 24:47 — “And that repent ance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.” (The Byzantine text and Textus Receptus each read kai, “and,” in this context.)
HCSB
(In the Byzantine text [essentially (Both the HCSB and NASB opted the Majority text], accurate for the reading in the UBS appar translation of the Greek is “is to atus, eis, meaning “to,” “into,” or be proclaimed” [or “preached”], yet only the NRSV herein is cor “for,” in this context. The NA rect. The KJV’s “should be” is reads kai, meaning “and” in this close.) context.)
(It is interesting that the NU text, used by all but the KJV here, reads eis, “for,” rather than kai, “and,” yet the NIV reads “and” in the English translation. This prob ably means that the translation committee realized the Greek er ror and abandoned its own source for this single word. Again, some moderns vacillate between Greek texts, not believing in the pure sanctity of either.)
Reads: “No one has ever seen God, but God the one and Only, who is at the Father’s side, has made him known.” Footnotes read: “14,18 Or the only begot (“ . . . God” is incorrect here. As ten. 18 Some manuscripts but for the Byz. reading, most edi the only (or only begotten) (The Greek, monogenes, means tions of the Majority text err here Son.” “only-born” or “only,” specifically by using the term “explained” in the sense referring to the unique (The NA-UBS Greek uses the rather than “revealed.” The KJV’s (The only opposition to the Ma identity of God’s Son—p. 2116, proper word, monogenes, for jority and its supporters here are Strong’s Complete Word Study “only,” but, for full doctrinal im “declared” is closer to correct. P66, P75, Aleph, Aleph-1, B, C, L, However, in this unique context, Concordance.) pact, “only begotten” is preferred. the Peshitta, a few Harclean, the The translators wisely abandoned according to the Theological Dic Bohairic, and some Ethiopic. their Greek source, either because tionary of the New Testament This against not only the Byz., they know better, or because they [one volume, abridged], only here but also 19 significant uncials, know readers would object other is the correct usage “revealed” Families 1 & 13, some Old Latin, [no object].) wise.) the Harclean, and others.)
(Only nine Greek MSS support
(Removing the last verse portion ig this reading [led by P66, P75, nores the fact that Christ eternally Aleph and B], plus some of the remains in heaven.) Byz., the Ethiopic, and portions
of the Bohairic.)
The Majority text reads “only be gotten Son.” Four of the earliest five MSS read “only begotten God,” plus two more-ancient fragments. No. 1: “Only Son” ig nores reference to Jesus’ unique status as God’s incarnate Son in the flesh (according to Greek). No. 2: “Only begotten God” ori ginates from early Gnostic heresy about various types/levels of deities (“aeons”) and the belief that Jesus was a “created deity.” No. 3: “God the one and Only” does not uniquely refer to Jesus as God the Father’s Son (Gk. monogenes).
The minority Greek removes ref erence to the fact that since His ascension, Jesus has been and will remain in heaven forever more. Support for the KJV: ma jority of Greek; 18 significant un cials; the Vulgate; Families 1/13 (The NU Greek reads anābe baken, “ascended,” and katabas´, (Caesarean—hybrid); the Syriac “descended,” yet the English is so Peshitta and Harclean; the Ar pedantic—“gone” and “came.”) menian, and several Old Latin.
NIV: “No one has ever gone into heaven except the one who came from heaven—the Son of Man.d ” Footnote reads: “ d 13 Some ma nuscripts Man, who is in heav en.”
KJV John 3:15 — “That whosoever believeth in him should not per ish, but have eternal life.”
HCSB
NIV
PROBLEM
Reads: “So that whoever be lieves will in Him have eternal life.” Footnote reads: e 15 Or believes may have eternal life in him.”
Reads: “That everyone who be The modern versions’ Greek lieves in Him may have eternal source text reads: “So that every one who believes in Him may life.” have eternal life.” The absence of (No footnote for any other vari the words “should not perish . . .” mitigates the sense, seeming less ant.) harsh for those who do not be lieve in Christ. Only 13+ of the extant 5,300-plus Greek mss support this reading, led by P75, Aleph and B. Others are Family 1, two Vulgate, the Sahidic and Bohairic versions, and some of the Armenian and Ethiopic.
The last portion of v. 3b and all of v. 4 are bracketed to indicate suspicion about validity. Foot note reads: “5:3 Early mss do not contain the remainder of v 3, nor v 4.”
Four of the oldest five MSS, plus two still-older fragments, and three other specified Greek, plus Vulgate, Bohairic and Armenian portions, as well as two other versions, do not include these words. But the vast majority do include them, including one of the earliest and a revision of a second among the oldest five. Nineteen significant uncials do support the Majority, plus Families 1/13, the Peshitta and Harclean, and much more. Omis sion of these words removes the divine miracle in the healing of those immersed in the pool!
HCSB reads: “I assure you: Any NASB reads: “Truly, truly, I say to you, he who believes has one who believes12 has eternal 12 eternal life.” life.” Footnote reads: “ Other mss add in Me.” (The Greek eỉs èmé, “into me,” “in (No footnote for any other vari me,” or “on me,” is lacking in the (Following the NA text, the HCSB ant.) modern versions.) again deceives the readership with “other mss” in the footnote. The manuscript testimony against the critical apparatuses is overwhelm ing, and the Majority reading is purely commonsensical.)
NIV reads: “I tell you the truth, The Majority text reads, “Truly, he who believes has everlasting truly, I say to you, the one believing in me has eternal life.” life.” Without the words “in me” the (No footnote for any other vari verse does not refer to that in which belief must be held! Only ant.) 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 Ma jority, 17 significant uncials, the Syriac Peshitta and Harclean, the Gothic, the Ethiopic, others.
(“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”].)
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.”
John 6:47 — “Verily, verily, I say unto you, He that believeth on me hath everlasting life.”
Reads: “. . . so that everyone who believes in Him will9 have eternal life.” Footnote reads: “9 Other mss add not perish, but.”
NASB
(Doctrinally, “. . . should not per ish” emphasizes “but have eternal life.” Remember that Greek is a language of redundancy and repe tition! This absent dependent clause accentuates what follows. Again, a translator’s job is to translate—and literally.)
HCSB: “[ . . . because an angel would go down into the pool from time to time and stir up the water. Then the first one who got in after the water was stirred up recovered from whatever ailment he had].3 Footnote reads: “3 Other mss omit bracketed text.”
This verse omitted. Footnote reads: “Some less important manuscripts paralyzed—and they waited for the moving of the waters. From time to time an angel of the Lord would come down and stir up the wa ters. The first one into the pool (This notorious omission, de pendent largely upon the five after each such disturbance “old uncials,” plus P66 and P75, is would be cured of whatever dis a fortuitous opportunity for theo ease he had.” (Again, bracketed material, without specific explanation, con logical modernists simply to deny (The footnote not only denies fuses readers. Furthermore, once the miraculous in the Bible. God’s divine power, but also again, “other mss” is very decept Many contemporary biblical scholars and theologians embrace refers to the Majority text as “less ive.) this unbelieving position.) important manuscripts”!)
KJV
HCSB
NASB
NIV
PROBLEM
Reads: “At that, they picked up stones to throw at Him. But Jesus was hidden20 and went out of the temple complex.21 Footnote reads: “20 Or Jesus hid Himself. 21 Other mss add and having gone through their midst, He passed by.”
Reads: “Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple.”
Reads: “At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds.”
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 divine miracle of Jesus’ supernatural power (in visibility?). Lower Christology. The Majority is supported dir ectly by 16 significant uncials and six other Greek, Families 1 & 13, and the Harclean, the Gothic, the Ethiopic, and more.
John 13:32 — “If God be glori fied in him, God shall also glori fy him in himself, and shall straightway glorify him.”
HCSB reads: “If God is glorified in Him,13 God will also glorify Him in Himself and will glorify Him at once.” Footnote reads: “13 Other mss omit If God is glorified in Him.”
NASB reads: “. . . if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately.”
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.”
Reads: “Since he was a prophet, he knew that God had sworn an oath to him to seat one of his descendants7 8 on his throne.” Footnotes read: “7 Other mss add according to the flesh to raise up the Messiah. 8 Lit one from the fruit of his loin.”
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.”
John 8:59 — “Then they took up stones to cast at him: but Je sus hid himself, and went out of the temple, going through the midst of them, and so passed by.” (Also see Luke 4:30.)
(Essential opposition to the Ma jority comes from Greek P66, P75, Aleph, B, D, W [5th], and Theta [9th]. Ten Old Latin, the Vulgate, (“Jesus was hidden . . . ,” this in the Armenian, the Sinaitic (4th), the passive voice, is rare to find in the Sahidic and some of the Bo an English translation. The NA hairic also are among the minor reads, “Jesus hid himself.” As for ity. But they are outweighed by “other mss,” again, these others the vast majority of NT Greek are the vast majority!) mss.)
(As with the NASB, here, no footnote is mentioned for any other reading—nor any footnote at all.)
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 (Both the NA Greek and the Eng not have If God is glorified in lish of the NASB are, essentially, him.” (Both the NA and UBS Greek, and identical to the Majority text.) (The translators here use “many the English of the HCSB, are very early” to offset the overwhelming close to the Majority text in this majority of manuscripts opposing instance. But with “other mss,” their minority text.) again, the committee continues to mislead the readership.)
(The omission of “raise up Christ” is traced to the ancient argument that Christ will return in the flesh (This verse is a reference to 2 —a great divide between light and Samuel 12—God telling David (The NA reads: “Therefore being a darkness . . . between good and the Messiah will emerge from his evil . . . between God and Satan. It bloodline. “Loins” signify “procre prophet, and knowing that God also is interesting that in the 1881 promised him with an oath that he ative power,” according to ERV, based on the Westcott-Hort would place one of his descend Strong’s Complete Word Study Greek text, only “according to the ants on the throne, . . .”) Concordance, p. 2125.) flesh” was removed.)
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 un cials, Family 13, the Peshitta, Gothic, Vulgate, and others.
Four of the earliest five MSS plus several versions or portions of them, omit the underlined por tions. But the Majority text in cludes them, as do six other spe cified Greek mss, plus the Harc lean. Most of the early Church (The corrupt Greek underlying this translation centrally is based Fathers oppose. But, Tertullian (Latin, d. 220), whose extant upon four of the five “old un writings number 36-8 (82%) for cials.” Other support includes some Byz., three Old Latin, the the Textus Receptus, was for the Byz. Among the early Church Peshitta, the Armenian and Ethiopic, and more. But, again, Fathers, only Tatian (77) has the vast majority of Greek mss more extant writings. Early fath dominate against it—90% or ers (pre-400) favored the Byz more extant Greek, plus others.) antine 3 to 2—60% to 40%.
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.”
KJV
HCSB
Romans 5:6 — “For when we were yet without strength, in due time Christ died for the ungodly.”
HCSB reads: “For while we were still helpless, at the appointed moment, Christ died for the un godly.”
(The Majority text, from the Byz antine Greek, reads, “For yet Christ, while we were weak, in due time on behalf of the ungodly died.”)
Romans 8:1 — “There is there fore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.”
NIV
PROBLEM
NASB Reads: “For while we were still helpless, at the right time Christ died for the un godly.”
NIV Reads: “You see, at just the right time, when we were still powerless, Christ died for the ungodly.”
(The HCSB English reading is ac ceptable with “still helpless.” But “appointed moment,” is a mis translation of kata kairon. These two words together more specific ally mean “due time” rather than “appointed time.” Reads Strong’s Complete Word Study Concorda nce, p. 2596 [kata], “[B] Of time, i.e., of a period or point of time . . . occasion, season, opportune time, in due time.” Yes, it is God’s tim ing, but “appointed” simply is not correct from the Greek.)
(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 translat ors have been careful to abandon this reading here. The Greek word asthenes means “without strength,” “weak,” “sick,” “im potent,” “more feeble,” and, par allel to a lost sinner, “helpless.” The NIV reading, “still power less,” is incorrect here. The Greek asthenes does not refer to impotency 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.
Reads: “Therefore, no condemnation now exists for those in Christ Jesus, . . .”1 Footnote reads: “1 Other mss add who do not walk according to the flesh but according to the Spirit.”
Reads: “Therefore there is now Reads: “Therefore, there is now no condemnation for those who no condemnation for those who are in Christ Jesus.” Footnote are in Christ Jesus.” reads, “a 1 Some later manuscripts (The minority text has substantial Jesus, who do not live according support in six Greek manuscripts, to the sinful nature but according to the Spirit.” and the Ethiopian, Sahidic, and Bohairic versions, plus two MSS (The NA27 also lists the Greek of the Old Latin. Spearheading mss 6, 1506, 1739, 1881, and a the Greek are early uncials Aleph, “few others,” plus the Egyptian B, C, and D.) and Ethiopic, and Origen [d. 250], as supporting the minority.)
Again, observe the NIV footnote referring to “some later manus cripts . . .” Most of the mss in corporating the last clauses of the verse are later than the authoriti es supporting its absence, but it is the Majority text which includes this portion. Also including these clauses are five significant un cials (two from the 4th and 5th), and five other specified Greek, plus the Harclean.
Reads: “. . . just as it is written, Reads: “. . . as it is written, ‘HOW BEAUTIFUL ARE THE FEET ‘How beautiful are the feet of OF THOSE WHO BRING GOOD those who bring good news.’” NEWS OF GOOD THINGS.’” (The footnote only provides the (No footnote whatsoever appears source of the quotation, Isaiah after this abbreviated verse! This 52:7.) 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 pro claiming the gospel of the good [things/news]!’” The modern ver sions’ Greek source combines the last two phrases to summarize them as one. Only four signific ant uncials, one fragment [P46], some Greek cursives, and the Coptic versions, support the moderns.
(Thomas Holland explains that Al exandrians believe[d] that “ditto (The HCSB translators have graphy”—the repetition of text— changed word order, no doubt for accounts for the final 10 words: a duplication of the words from verse brevity’s sake.) 4. But why move backward from v. 4 to v. 1—a major slip?)
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.”
HCSB: “As it is written: How welcome9 are the feet of those10 who announce the gospel of good things!” Footnotes read: “9 Or timely, or beautiful. 10 Other mss read feet of those who an (The Greek agathos´, at the end of nounce the gospel of peace, of this verse, literally means “good those . . .” things.” The final independent clause is repetitious, but, again, (The Greek oraios, in the NT, only Greek is a language of redundancy means “fair,” “comely,” or “beau tiful”—not “welcome.”) and repetition!)
NASB
(The paucity of minority support comprises just Codex B, two spe cified Greek cursives [“minis cules”] and some more Greek, the Peshitta [2nd], and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th].)
KJV
HCSB
NASB
Romans 14:10c — “For we shall all stand before the judg ment seat of Christ.”
NIV
HCSB reads: “For we will all NASB reads: “. . . judgment stand before the judgment seat of seat of God.” God.”4 Footnote reads: “4 Other (Christ will be performing both mss read of Christ.” (Note that John 5:22 reads, “For judgments. Rev. 20:11, 12 de the Father judgeth no man, but (Again, “other mss” is deceptive.) scribes the “Great White Throne hath committed all judgment unto Judgment,” that for the con the Son.” Modern translations in demned. It details how earth and clude this verse, unchanged, yet heaven will flee from Jesus. Re they omit the above reference to miniscent of unbelievers hiding at Christ!) the Second Coming.)
NIV reads: “. . . judgment seat of God.”
1 Corinthians 7:39 — “The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.”
Reads: “A wife is bound19 as long as her husband is living. But if her husband dies, she is free to be married to anyone she wants —only in the Lord.”20 Footnotes read: “19 Other mss add by law. 20 Only a believer.”
Reads: “A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord.”
Reads: “A woman is bound to her husband as long as she lives. But if her husband dies, she is free to marry anyone she wishes, but he must belong to the Lord.”
1 Corinthians 9:22 — “To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.”
HCSB: “To the weak I became weak, in order to win the weak. I have become all things to all people, so that I may by all means save some.”
NASB: “To the weak I became weak, that I might win the weak; I have become all things to all men, so that I may by all means save some.”
1 Corinthians 11:24b — “And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you; this do in remembrance of me.”
Reads: “‘This is My body, which Reads: “This is my body, which is for you . . . .” is7 for you. Do this in remembrance of Me.” Footnote reads: (God’s Word was corrupted early “7 Other mss add broken.” by scribal incompetence and gnostic teachings. It then was (Still other MSS read “given.” scrupulously attended and puri Joining five minority uncials are fied for 1,500 years, before some Vulgate and Armenian portions, “authorities” found Aleph and B.) plus a few other MSS.)
(In the translators’ collective opinion, the testimony of four of (Missing in the modern versions is the five “old uncials” outweighs the Greek Majority and over the Greek nomon [nom´-on], “regulation,” “law,” “principle.”) whelming overall witness.)
PROBLEM
The vast majority of extant mss read “of Christ.” Modern trans lators adopt the minority reading (No footnote exists to apprise the because it is upheld by four of their five beloved “old uncials”: reader of alternative variants— codices Aleph (4th ), A (5th), B such as those of the Textus Re (4th), and C (5th). This may ori ceptus and the Majority text.) ginate from lower Christology’s genesis in first century Gnosti cism. Backing the Majority are eight significant uncials, the Pe shitta and Harclean, the Vulgate, Gothic (4th), Armenian, others. The Majority text reading is as the KJV. Others supporting it are the venerable Syriac Peshitta and the Harclean, corrected versions of Aleph (2) and D (1), and more. Omitting “bound by the law” complies with most of those “earliest readings,” including P46 (papyrus). But omitting “bound by the law” removes a specific reference to God’s law.
NIV: “To the weak I became weak, to win the weak. I have become 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(“Possible” is not in the Greek. (The simple omission of os [as] (The spiritually unregenerate may Did the committee or stylists think minded with the weak to relate to here, most probably, is an acci them; he did not backslide to be that without this word readers dental scribal error, but it changes not comprehend the difference would confuse the meaning with come weak!) Joining the Major meaning dramatically! Also notice between “weak” and “as weak.”) the common phrase used to con ity are the Peshitta, Harklean, Ar no footnote for the Majority read vey a modern sense of certainty?) menian, Ethiopic, and more. ing.)
Reads: “This is my body, which The vast majority (Byz.) read “broken.” “Broken” is a dual ref is for you; . . .” erence to the bread and Christ’s (In both Greek source texts, the person. Only Aleph, A, B, C, and word uper [hoop-ayr´] appears, P46 oppose, plus more Greek. The but a clearly poor contextual third Aleph writer (of three), and translation is made by moderns: correctors three and two of C and “for” is used, rather than “on the D, respectively, agree with the part of” or “for the sake of.”) Majority.
KJV
HCSB
NASB
NIV
PROBLEM The Majority text reads “unwort hily” and “body of the Lord.” Partaking of the elements does not evoke God’s judgment, obvi ously, but participating without due reverence for Christ, and without forgiveness of one’s fel low man. The vast majority sup port the KJV, plus Aleph-2, C-3, D, and much more.
1 Corinthians 11:29 — “For he that eateth and drinketha unwor thily, eateth and drinketh damna tion to himself, not discerning the Lord’s body.”
HCSB reads: “For whoever eats and drinks without recognizing the body,9 eats and drinks judg ment on himself.” Footnote reads: “9 Other mss read drinks unworthily, not discerning the Lord’s body.”
NASB reads: “For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly.”
NIV reads: “For anyone who eats and drinks without recog nizing the body of the Lord eats and drinks judgment on him self.”
(Opposing the Majority reading are only P46, Aleph, A, B and C, plus the Sahidic and Bohairic, and portions of the Ethiopic [4th or 6th], plus additional Greek.)
(Additional Majority support comes from the Syriac Peshitta [2nd] and Harclean, the Gothic [4th] and Armenian [5th], plus more.)
2 Corinthians 5:17 — “There fore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”
Reads: “Therefore if anyone is in Christ, there is a new creation; old things have passed away, and look, new things11 have come.” Footnote reads: “11Other mss read look, all new things.” (“Anyone” or “any man” are the same in Greek, but the NA Greek has kaina gegonon, “the new has come,” rather than gogone kaina ta tanta, “all things have become new.”)
Reads: “Therefore if anyone is in Christ, he is a new creature: the old things passed away; be hold, new things have come.”
Reads: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!”
HCSB: “But He said to me, ‘My grace is sufficient for you, for power2 is perfected in weakness.’ Therefore, I will most gladly boast all the more about my weaknesses, so that Christ’s power may reside in me.” Foot note reads: “2 Other mss read (The Greek word “episkenόō” has My power.” unique meaning in this NT con text, according to the Theological Dictionary of the New Testament [Abridged], p. 1043.)
NASB: “And He has said to me, ‘My grace is sufficient for you, for power is perfected in weak ness.’ Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me.”
NIV: “But he said to me ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest upon me.”
The NU text has substantial testi mony, yet remains clearly over whelmed by more than 95 per cent of extant Greek mss. The HCSB and NASB are absolutely erroneous: 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 resid ence”—not “rest upon” or “work through,” etc.) Even two pub lished versions of the Majority are wrong here.
Galatians 3:1 — “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?”
Reads: “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!)
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 5,300-plus Greek NT mss include the clause omitted in the modern versions, as well as six significant Greek, and more. One of Satan’s chiefest intentions is to separate believers from the truth —hence only partial truth presen ted here!
2 Corinthians 12:9 — “And he said to me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.”
Reads: “You foolish Galatians! Who has hypnotized you,1 before whose eyes Jesus Christ was vividly portrayed2 as crucified?” Footnotes read: “1 Other mss add not to obey the truth. 2 Other mss add among you.”
Again, the Majority text reads “all things,” but modern commit tees are infatuated with Aleph, A, B, C, D, and P46. “All” firmly ac centuates that Christ has spiritu (Just as the NIV, following, no (Supporting the five “old uncials” ally regenerated and redeemed footnote exists for any other read of the NA apparatus are four oth each believer from the otherwise eternal ramifications of his/her ing.) er Greek mss, several Vulgate, depraved nature. In the regener and a few of the Peshitta, Bohair ate person, all is new! Supporting ic [Coptic], Armenian, and the Byz. are the Harclean, Goth Ethiopic.) ic, five significant uncials and seven others, and more.
(Omission—the most common scribal error—of just the Greek mon [“my”] between “for” and “power” makes all the differ ence.)
(The Greek proegráphe means “evidently set forth,” “announced,” or “written afore,” not “ex hibited” or “clearly portrayed.”)
KJV
NASB
NIV
PROBLEM
HCSB: “Now the promises were spoken to Abraham and to his seed. He does not say “and to seeds,” as though referring to many, but and to your seed, re ferring to one, who is Christ. 17 And I say this: the law, which came 430 years later, does not revoke a covenant that was pre viously ratified by God,16 so as to cancel the promise.” Footnote reads: “16 Other mss add in Christ.”
NASB: “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 promise.”
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, introduced 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 modern Greek critical apparatus (NU), based largely on deviant manu scripts Sinaiticus (Aleph) and Vaticanus (B), omits the entire portion spanning “And this I say . . . God in Christ.” No ex planation accompanies this seri ous omission. 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. Op posing the majority evidence also are A, C, P, Psi, and P46, both Coptic versions, the Vulgate (5th), the Ethiopic (4th or 6th) version, and a few Old Latin.
Galatians 4:7 — “Wherefore HCSB reads: “So you are no thou art no more a servant, but a longer a slave, but a son; and if a son; and if a son, then an heir of son, then an heir through God.” God through Christ.” (The fact that no footnote appears (Here, “heir of God through here to acknowledge the Majority Christ” is used similarly in Ro and TR readings is simply despic mans 8:17, “joint-heirs with able! Who has made us co-heirs Christ”—from the Greek sugklero with Him through our belief in His nomai [soong-klay-ron-om´vicarious, bloody sacrifice on the ahee].) cross? Jesus Christ the Son!)
NASB reads: “Therefore you are no longer a slave, but a son; and if a son, then an heir through God.”
NIV reads: “So you are no longer a slave, but a son; and since you are a son, God has made you also an heir.”
(Minority support exists in un cials Aleph, A, B, C, F, and G, plus some additional Greek mss, as well as in P46, several Old Latin [2nd], the Vulgate, and the Bohairic, Armenian, and some of the Ethiopic.)
(Conversely, the vast majority of mss are supported by Aleph-2, C3, D, K, and L. “God through Je sus Christ” appears in six other Greek mss, plus the Syriac Pe shitta and Harclean, and a few of the Ethiopic.)
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.”
HCSB
(Notice “in Christ” is omitted (Notice how “in Christ” is omit from the phrase “God in Christ,” again wrongfully dissociating (The HCSB a bit loosely follows ted from the phrase “God in God’s Son. Christ is the promised the NA Greek but, as often is the Christ,” again wrongfully dissoci seed only through whom salva case in modern “Bibles,” word or ating God’s Son from the process. tion comes! This omission is in Christ is the promised seed only congruous with the previous ref der is altered substantially—no through whom salvation comes! erence to Christ. Also note that doubt for “easier reading.” And, the words “people” and “person” This omission is incongruous again, as often is the case, these do not appear in the NU Greek, with the previous reference to modifications do not make the but, rather, have been added by Christ here. In addition, no foot reading easier. As for “in Christ,” note appears to acknowledge any the translators [or their “sty the vast majority of Greek mss lists”]. These terms are unne support the KJV reading, as well other reading.) cessary clarification. Neither is as seven main Greek and six “The Scripture” necessary for clarification. Finally, “set aside” others, the Syriac Peshitta [2nd] and incorrectly translates akuroi, Harclean [7th], the Armenian [5th], which means “to disannul,” “to and more.) invalidate,” or “to make of none effect.”)
Omitting “through Christ” is a profound distortion of the doc trine that all believers are heirs to God through Jesus Christ— ONLY through Christ! Five other NT verses state this dir ectly or imply it. Believers are, indeed, “co-heirs” with and through Christ, but it is only through Christ that we receive our eternal inheritance. “Through Christ” clearly estab lishes this doctrine here.
KJV Galatians 6:15 — “For in Christ Jesus neither circumcision availeth any thing, nor uncircum cision, but a new creature.”
HCSB HCSB reads: “For neither cir cumcision counts for anything, nor uncircumcision, but a new creation.” (The translators are well aware that something is missing—“in Christ Jesus”—in their Greek, be cause, in this case, they add “any thing,” which is not supported by their Greek. Also, the translation committee, just as in the RSV and ESV (an RSV revision), translates estin as “counts,” when moreaccurate renderings are “mean,” “profit” [avail], or “remain.”)
NASB
NIV
PROBLEM
NASB reads: “For neither is circumcision anything, nor un circumcision, but a new cre ation.” (Again, translators justify using this reading based largely on the authority of Codex B. They also leverage the antiquity of P46 [3rd cent., Pauline epistles], the Syriac Harclean [7th], the Gothic [4th ], three other Greek, plus some additional Greek. Opposing are not only the Majority Greek, but also nine significant uncials and six others, the Vulgate, and some others. Even four of the five “old uncials” oppose B here.)
NIV reads: “Neither circum cision nor uncircumcision means anything; what counts is a new creation.”
The Majority text, nine signific ant uncials, the Old Latin, and others under gird the KJV read ing. 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, cir cumcision has no true signific ance; it is a ritual entirely disas sociated from eternal kingdom applicability. It is in Christ only that our lives have true signific ance.
(Again, a loose and undignified translation. The Majority/TR/ KJV read that neither circum cision nor uncircumcision—also metaphors for a purificational distinction within the OT dis pensation—have any spiritual significance among believers.)
The Greek in the source texts for modern versions is “phōs” (luminousness—heavenly bod ies, splendor around God’s throne) rather than “pneuma” (Note that the only version (spirit). But the Majority text among those discussed herein, the NIV, removes kai, “and,” still leads the way, plus four from between “goodness” and significant uncials, seven other “righteousness.” The NIV is Greek, P46, and the Harclean. noted for its frequent omission of Galatians 5:22 lists the “fruit of conjunctions [and, but, or, etc.] to the Spirit,” and it is the (Holy) improve “readability.” Again, this Spirit which produces the committee thinks it is rightful in “light” of Christ’s righteousness altering God’s Word!) in believers’ lives. (See later—1 John 1:7.)
Ephesians 5:9 — “(For the fruit Reads: “(for the fruit of light is Reads: “(for the fruit of the of the Spirit is in all goodness found in all that is good and right Light consists in all goodness and righteousness and and righteousness and truth);” and true),” truth) . . .” (All Greek source texts compared (Note that agathosune [goodness] (The NU text is consistent in herein, the Byz. Majority, the Tex is translated as “good,” and dik wrongfully using “light,” utiliz tus Receptus, and the NU, do not aiosune [righteousness] as “right.” ing some form of phōs [abstract include a verb after “Spirit” or This is deliberateness in replacing light] in several locations of the “light, so the respective translation traditional theological terms within New Testament—rather than the committees have selected their correct pneuma [spirit, wind, life, what feigns being God’s Word. own preferences. However, the This caters to alleged “easier read breath]. Also, because the Holy Spirit is the “agent” of activity in most appropriate form probably is ing,” and, worse still, a depreca the believer, “Spirit” must be the simple being form “is.”) tion of biblical majesty and theolo correct! Christ is the “light” of gical understanding.) godliness in us, but the Spirit directs/enables our righteousness.)
Reads: “. . . for the fruit of the light consists in all goodness, righteousness and truth) . . .”
HCSB: “. . . since we are mem NASB: “. . . because we are members of His body.” bers of His body.12” Footnote reads: “12 Other mss add and of (Like the NIV following, the His flesh and of His bones.” (Note: This statement outrightly NASB does not acknowledge the identifies believers with Christ’s (The NU Greek source text—un Majority reading, citing no others full humanity, and His passion, derlying all versions herein except at all.) death and resurrection. It is not in for the KJV—reads, “. . . for [or tended to be interpreted literally, “but”] we are members of his as in Roman Catholicism’s celeb body.”) ration of the mass.)
NIV: “For we are members of his body.”
Ephesians 5:30 — “For we are members of his body, of his flesh, and of his bones.”
(Modern textual authority for this reading only comprises three of the five “old uncials,” P46, uncial 048 and more Greek, the Ethiop ic, and the Sahidic and Bohairic. This against the Majority, Aleph2, D, Codex Psi [8th or 9th], five other major Greek and six others specified, the Peshitta, Harclean, Armenian, and Vulgate.)
The KJV stays with the Major ity text again. The alternate reading found in minority MSS probably was an early scribal attempt to remove an indication of Christ’s humanity. The Ma jority reading does more than simply refer to believers as the “body of Christ.” This is the process of sharing in Christ’s death and resurrection!
KJV
HCSB
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: . . .”
HCSB reads: “. . . who, existing in the form of God, did not consider equality with God as something to be used for His own advantage.1 7 Instead He emptied Himself by assuming the form of a slave, taking on the likeness of men . . . .” Footnote reads: “1 Or to be grasped, or to (The Majority and TR both use the be held on to.” word eke´nose (from kenόō), “to empty or abase,” in verse 7, but (The HCSB translators properly the KJV committee produced a translated eauton ekenose [“emp more idiomatic translation.) tied Himself”]). “Assuming” is a very poor translation of the Greek lambōn, “to take, “to seize.”) Colossians 3:6 — “For which things’ sake the wrath of God cometh on the children of dis obedience.”
Reads: “Because of these, God’s wrath comes on the disobedi ent,3. . .” Footnote reads: “3 Other mss omit on the disobedient.”
1 Thessalonians 1:1 — “Paul and Silvanus, and Timotheus, un to the church of the Thessalonia ns 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.”
HCSB: “Paul, Silvanus, and Timothy: To the church of the Thessalonians in God the Father and the Lord Jesus Christ. Grace to you and peace.1” Footnote reads: “1 Other mss add from God our Father and the Lord Jesus Christ.”
NASB 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
PROBLEM
NIV reads: “Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing; . . .”
The underlying Greek is differ ent, as usual—remarkably dis parate source texts based upon NT mss divergent in 8,000 places (J. A. Moorman). The Majority text under girds the (Note that the NASB does cor (No! God’s Son, Jesus Christ, did KJV. Note that the KJV makes two critical points in this text: 1) rectly translate the word ekenose claim equality with God—be Christ is co-equal with God the here—“emptied.”) cause He is co-equal to God— and He did not need to “cling to” Father; yet 2) He willingly or “grasp” it: He already had it! abased (Gk. “kenόō”) Himself while God in bodily form, As for “nothing” here, this is a accepting the despised shame in contextual misuse of the Greek kenό-ō. Christ “emptied himself” the flesh. The New Testament is a testimony to Jesus’ divinity, by taking “the form of a ser yet the minority text denies it vant.”) here!
Reads: “For it is because of these things that the wrath of God will come upon the sons of disobedience.” Footnote reads “Two early manuscripts do not (The NA Greek reads, “. . . sons of contain upon the sons of dis disobedience” [uios tas apeitheias] obedience.” not “the disobedient” [tou apei(The footnote casts doubt—only theō]. So the HCSB translators simply mistranslated this phrase. two manuscripts—on the validity Why? For “easier reading,” and so of the reading. Wrongfully con fusing!) it would have a contemporary ring.) NASB: “Paul and Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.”
The Majority reading is “children 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 disobedi (Not many MSS. [See right.] But ence” are unbelievers who thus the Majority also is supported by habitually behave egregiously Aleph, A, C, D-1, F, G, K, L, P, against God’s will—the class of the lost doomed to hell. The only and Psi, and six other specified uncials, as well as by the Syriac opposing MSS are B, D, P46, the Peshitta and Harclean, the Gothic Sahidic, and some Ethiopic, plus and Armenian, and more.) some of the Byz. text.
Reads: “Because of these, the wrath of God is coming.” Foot note reads, “Some early manu scripts coming on those who are disobedient.”
NIV: “Paul, Silas and Timothy, to the church of the Thessalo nians 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 manu Greek MSS B, F, G and Psi, sev scripts you from God our Fa eral Old Latin, the Peshitta and ther and the Lord Jesus Christ.” 27 3 (The Textus Receptus, which suc (Both the NA and UBS Greek Armenian, plus some of the Cop do not include “. . . from God our tic Sahidic [northern Egypt] and ceeded the Majority, reads “. . . from God our Father and the Lord Father and the Lord Jesus Christ.” Ethiopic.) No footnote even is included to Jesus Christ.”) reference another reading.)
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 by many modern translators.
KJV
HCSB
NASB
PROBLEM
1 Timothy 3:16 — “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, be lieved on in the world, received up into glory.”
Reads: “And most certainly, the mystery of godliness is great: He3 was manifested in the flesh, justified in the Spirit, seen by an gels, preached among the Gen tiles, believed on in the world, taken up in glory.” Footnote reads: “3 Other mss read God.”
1 Timothy 4:10 — “For there fore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.”
Reads: “In fact, we labor and strive1 for this, because we have put our hope in the living God, who is the Savior of everyone, especially of those who believe.” Footnote reads: “1 Other mss read and suffer reproach.”
The NASB, also milder than the The NIV also mitigates the con notation with “strive.” KJV, reads “strive.” (Aleph, A, and C, plus the Greek (The minority Greek source in F [9th] and G [9th], support the reads, “toiling [kop-ee-ah´-ō] and minority text, as do Psi [8th] and struggling [a´-gonid´-zo-mahee]” K [9th], and many other Greek. rather than “labour and suffer re Joining the Byz. are Aleph-2, D, eight other specified Greek, the proach.”) Peshitta and Harclean, the Coptic, the Armenian, and much more.)
The Majority reading supports “suffer reproach,” as do Aleph-2, and Codex Beza (D), three major uncials and six others, plus much more. “Suffer reproach” places the rightful burden of disciple ship and subsequent receipt of rebuke, etc., on the believer. Je sus said that faithful believers will be reproached.
HCSB reads: “. . . and constant disagreement among men whose minds are depraved and de prived of the truth, who imagine that godliness is a way to materi al gain.2 Footnote reads: “2 Oth er mss add From such people withdraw yourself.”
NASB reads: “. . . and constant friction between men of de praved mind and deprived of the truth, who suppose that godliness is a means of gain.”
The Majority reading supports “from such withdraw thyself,” as does the Greek of D-2 (2nd cor rected), 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. —2 Corinthians 6:17
(See 1 Peter 4:14.)
1 Timothy 6:5 — “. . . Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.”
Reads: “By common confession, great is the mystery of godli ness: He who was revealed in the flesh, was vindicated in the Spirit, seen by angels, pro claimed among the nations, be lieved on in the world, taken up in glory.” (Some other Greek manuscripts read “He who,” as shown here, but these are among the fewest (The NA reads, “. . . Who [Os] extant. “He,” in the NIV, has was manifest in the flesh”—not abundant support in Aleph, D, G and F, a paucity of the Byz., plus “He.” The translators know that “Who” is the reading appearing in the Peshitta and Harclean, the Ar among the fewest of MSS, so they menian, and the Gothic, the Coptic, and more. But the Greek chose “He” instead.) holds the most weight.)
NIV
(The Greek apesterémenōn means both “destitute” and “de prived”—the compound root (The HCSB diverges from its own words being apo, “to separate,” and steréo, “to deprive.” Hence, Greek source: diephtharmenon anthropōn ton noun kai . . ., “men combining the words, in effect, who have been corrupted in their enhances the potency of the Greek word. Greek is a language mind and . . .” Omitting the last sentence nullifies the doctrine of of emphasis through repetition separation, upon which believers and the use of double positives and double negatives.) are to center their lives!)
Reads: “Beyond all question, the mystery of godliness is great: He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.” Foot note reads “c16 Some manu scripts God. d16 Or in the flesh.”
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 incorrect according to the Greek, “God,” plus a few of the Vulgate. but it also is plainly ignoble! The This is one of the foremost pas sages clearly establishing God’s Lord of glory “appeared in a body” rather than “was manifest manifestation in the flesh in the form of His Son, Jesus Christ! in the flesh”? Detestable.)
NIV reads: “. . . and constant friction between men of corrupt mind, who have been robbed of the truth and who think that godliness is a means to finan cial gain.” (“Robbed” is both a legitimate meaning and a suitable applica tion of the word apesterémenōn in this context.)
KJV
HCSB
NASB
NIV
PROBLEM
Hebrews 1:3 — “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high . . .”
Reads: “He is the radiance2 of His glory, the exact expression3 of His nature, and He sustains all things by His powerful word. After making purification for sins,4 He sat down at the right hand of the Majesty on high.5 ” Footnote reads: “2 Or reflection. 3 Or representation, or copy, or reproduction. 5 Or He sat down on high at the right hand of the Majesty.”
Reads: “And He is the radiance of His glory and exact repres entation of His nature, and up holds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high . . .”
Reads: “The Son is the radiance of God’s glory and the exact representation of his being, sus taining all things by his power ful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.”
(Sinaiticus [Aleph], Alexandrinus [A] and Vaticanus [B] support this reading, along with many other Greek, several of the Old Latin, the Vulgate, and the Ar (“Powerful word” is incorrect.” “By himself” is critical to Christ’s menian.) atonement for man.)
(“Word of his power” and “powerful word” differ. “The Word” is from the Son’s author ity: It is not just a “powerful word,” but also a “Word of His power.” —JFB Bible Comment ary, Vol. 3, p. 527.)
Majority text supports KJV read ing, “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 modern ver sions is that Christ alone expiated our sins through His vicarious, bloody sacrifice. This variant could be the result of early Gnosticism, promoting the Cath olic doctrine that works are part of salvation. Some of the “revered” early Church Fathers believed in this—an evolution in to the early Romish Church.
Hebrews 1:5a — “For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?”
HCSB: “For to which of the angels did He ever say, ‘You are My Son; today I have become Your Father, . . .”6 Footnote reads: “6 Or have begotten You.”
NASB: “For to which of the an gels did He ever say, ‘You are My Son, today I have begotten You?’”
NIV: “For to which of the an gels did God ever say, ‘You are my Son; today I have become your Father?’” Footnote reads “Or have begotten you.”
Hebrews 7:21 — “(. . . but this with an oath by him that said un to him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchise dec . . .)”
HCSB: “. . . but He with an oath made by the One who said to Him: The Lord has sworn, and He will not change His mind, You are a priest forever.7”
Omits “after the order of Melchisedec.”
Omits “after the order of Melchisedec.”
Majority text reads “begotten thee.” The Greek gennao (ghennah´-ō) means “to bear, beget, bring forth, conceive, father.” “Spoken of the relationship between God and the Messiah, (According to the often-corrupt (The Greek gennao does mean, NU Greek text, “God,” in fact, is (The Greek gennao does mean, called His Son” (Heb. 1:5, et. lastly, “to father,” but the NIV lastly, “to father,” but this usage is not included here, but, rather, al.), according to Strong’s Com incorrect in this context. God the “he.” The Greek eipen means “he reading is passive, almost indicat plete Word Study Concordance. Father has always been Jesus’ said” rather than “God said.” In ing that some event occurred to (God had always been Jesus’ also somehow “make God Jesus’ father, but had “begotten” Him in father! He simply “begot” Christ multiple interlinears the word in the flesh at Jesus’ earthly birth.) “God” is inserted into the Greek.) father.”) the flesh at His earthly birth).
The Majority text includes “after the order of Melchizedek,” as do codices Aleph-2, A, D, nine other Greek mss, the (Melchisedec was Abram’s and (Only some Aleph copies with the people’s first high priest, and slight variants, B, C, and P46, one Peshitta and Harclean, the Ethiopic, and more. It seems (Replacing “repent” with “change he represented all people—just as Old Latin MSS, the Vulgate, the Christ has replaced him to repres Armenian, the Sahidic, and some clear, here, that some scribe his mind” is a stylistic condescen simply committed the error of (Remember God’s warning, in ent all believers now! Jesus’ Bohairic [Coptic], testify to the sion to a lackadaisical readership. haplography: accidentally Revelation, against “adding to” or “Repent” is a biblical word. The “ante-type,” Melchisedec, here is minority textual apparatuses.) omitting words that he thought “taking away from” God’s words. Zondervan Greek and English In simply left out of the priestly line absent from the “exemplar” The Scriptures are God’s words terlinear New Testament [NASB/ that ends with Christ.) (copyist’s source)—or that he “breathed out” to elected men be NIV] footnotes in the interlinear, a disagreed with the source read ing His chosen instruments.) “ kata ton tazin [after the order ing and omitted it. Scribes were of] Melchizedek included in TR known to have done this. after aiona.” [Bracketed mine.])
KJV
NASB
NIV
HCSB: “Now the Messiah has appeared, high priest of the good things that have come.3 In the greater and more perfect tabernacle not made with hands (that is, not of this creation), . . .” Footnote reads: “3 Other mss read that are to come.”
NASB: “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.”
NIV: “When Christ came as high priest of the good things that are already here . . .” Foot note reads, “Some early manu scripts are to come.”
Reads: “For you sympathized with the prisoners10 and accepted with joy the confiscation of your possessions, knowing that you yourselves have a better and en during possession.11 ” Footnotes read: “10 Other mss read sym pathized with my imprisonment. 11 Other mss add in heaven.”
Reads: “For you showed sym pathy to the prisoners and ac cepted joyfully the seizure of your property, knowing that you have for yourselves a better possession and a lasting one.”
Reads: “You sympathized with those in prison and joyfully ac cepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.”
(The NU Greek apparatus also re places “For indeed in my bonds (The KJV reading does transpose the Majority text’s “and remaining (A better translation of the NU you suffered with me” with “And possession” and “in the heavens.”) would be “For you had compassion with the prisoners you cheerfully on those in prison, and you joyfully suffered. . . .” Note that none of . . . since you knew that you your selves had a better possession and these modern versions accurately represents its own Greek.) an abiding one.”)
(The modern versions have relat ively substantial support; yet they remain overwhelmingly out numbered by the Majority, second-corrected copies of Aleph and D, seven other major uncials, and the Peshitta, Harclean, and Armenian, plus more.)
HCSB reads: “By faith even Sarah herself, when she was bar ren, received power to conceive offspring, even though she was past the age, since she12 consid ered that the One who had pro mised was faithful.” Footnote reads: “12 Or By faith Abraham, even though he was past age—and Sarah herself was barren— received the ability to procreate since he . . .”
NASB reads: “By faith even Sarah herself received ability to conceive, even beyond the proper time of life, since she considered Him faithful who had promised.”
Hebrews 9:11 — “But Christ be ing come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; . . .” (Actually, the Byzantine Greek and the Textus Receptus do not read “more perfect,” but, rather, “complete,” or “perfect.” The Greek teleioteras does not carry the modifier “more.” This was an idiomatic translation by the KJV, reflecting characteristics of thencurrent English.)
Hebrews 10:34 — “For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in your selves that ye have in heaven a better and an enduring sub stance.”
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.”
HCSB
PROBLEM
Majority text reads, “good things coming . . .” In the NIV, “some,” again, is outright deception— most being correct (majority)! The Greek apparatus supporting modern versions reads, “good things that have now come . . .” (Against the majority of extant (“Two early MSS”?—likely The “good things” to which the manuscript evidence, the NIV Aleph and B. Usually, when author of Hebrews refers clearly translators have chosen this modern versions refer to “early —based on context and biblical abysmal reading. Undoubtedly (The NA Greek does not read manuscripts,” they mean the five this represents a deplorable liber doctrine—are believers’ eternal “Messias,” but “Christos,” though “old uncials.”) heavenly inheritance received al obsession with two of those they both mean “Anointed One.” through acceptance of Christ, corrupt “old uncials”—mostly “Have come” is from the NA likely Aleph and B, based on the and rewards for godly deeds reading, but it is incorrect. “Other footnote wording above. And done on Earth. Only two early mss”? How about the extant note the misleading “some” Greek MSS support the NIV majority? ) rather than “two.”) reading.
NIV reads: “By faith Abraham, even though he was past age— and Sarah herself was barren— was enabled to become a father because he considered him faith ful who had made the promise.” Footnote reads, “Or By faith even Sarah, who was past age, was enabled to bear child ren . . .”
The Majority text supports the existence of “in heaven” (“in the heavens”), which certainly is dif ferent from the less-specific “eternity,” and from “lasting pos sessions.” Again, on the basis of the older but corrupt Alexandrian (Egyptian) manuscripts P46, Aleph and D, plus the more-reli able 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 Lat in, some Ethiopic, more.
Majority supports the KJV read ing. The NU text reads “By faith Abraham was enabled to become a father . . . ,” yet the NASB de fies the same source text. Why the divergence, here? Modern translators vacillate among their apparatuses and MSS—whatever (The Zondervan interlinear in suits them. They are attempting serts in the English “Abraham to “reconstruct the original Scrip was enabled to become a father . . (The NU text here breaks from the tures,” yet have not decided .” ???) Byz. and TR by emphasizing Ab which texts are pure—absolute raham’s role rather than Sarah’s.) folly!
KJV
HCSB
NASB
NIV
Hebrews 11:37 — “They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormen ted; . . .”
Reads: “They were stoned,35 they were sawed in two, they died by the sword, they wandered about in sheepskins, in goatskins, destitute, afflicted, and mistreat ed.” Footnote reads: “35 Other mss add they were tempted.”
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.”
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; . . .”
James 2:20 — “But wilt thou know, O vain man, that faith without works is dead?”
HCSB: “Foolish man! Are you NASB: “But are you willing to willing to learn that faith without recognize, you foolish fellow, works is useless?” that faith without works is use less?” (The Greek gnōnai is used in all (Out of 5,300-plus Greek mss, four texts here, but it means “to know,” “to understand,” or “to per only the abominable B, plus C, ceive,” not “to learn.” This is a bit support the minority text. Also, a few Vulgate, several Old Latin, of a stretch. The HCSB, an “op timal equivalent,” is both faithful and the Sahidic, plus some Greek to opposing texts, and paraphrastic uncials, pay misguided homage in many instances.) to the wretched Vaticanus.)
NIV: “You foolish man, do you want evidence that faith without deeds is useless?” Footnote reads “Some early manuscripts dead.”
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.”
HCSB reads: “Adulteresses!2 Do you not know that friendship with the world is hostility toward God? So whoever wants to be the world’s friend becomes God’s enemy.” Footnote reads: “2 Other mss read Adulterers and adulteresses.”
NIV 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.”
PROBLEM
The Majority text supports the KJV. Although the NU Greek source text supporting most mod ern versions excludes “were tempted,” the NASB includes it anyway. Again, why are the translators defying their own source text? Probably because they know that doing so is cor (Underlining mine.) rect. Also note the NASB foot (The Greek kakouchoumenoi note—probably referring to (Because the Byzantine manu (The footnote indicates the trans means “to maltreat,” “to suffer ad script tradition dates back to at Aleph or B. Most moderns do not versity,” “to torment.” But surely lators were quite certain that “they “tormented” is the most suitable least the fourth century [and believe in “verbal” inspiration— were tempted” was a later scribal English here! Also, despite its ab likely earlier still], “some” prob the actual words of God in the interpolation.) pure Scriptures. This allows them sence from the NA Greek, epeir- ably is incorrect—with “early” to manipulate and mix texts— referring to MSS of the 7th cen ásthesan, “they were tempted,” even deny the supernatural. tury or before.) has been added in English.)
NASB reads: “You adulter esses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.”
(The UBS3 Greek also reads (The minority Greek reads moi boulethe, “might plan,” rather chalides [adulteresses], omitting than “wishes.”) moichoi kai [adulterers and] be fore. Note how condescending and paraphrastic this rendering is. Also note the typically drastic change in word order from the Greek.)
The Majority reading is “dead” (Gk. “nek-rōs´”), including one of the modern “critical text” keystones, Codex Sinaiticus (Aleph). A and C-3 (3rd correc ted) also support the Majority (Only two of the “earliest” [or “early”] manuscripts, codices B reading, plus six other major and C, read the Gk. “argōs´,” uncials, and much, much more. unprofitable or inactive. Only 11 Note that dead and useless have other MSS, families and versions very different meanings! read “useless.”)
(Minority Greek support exists in Aleph, A, B, several Old Latin and one Vulgate, and the Peshitta [2nd], Armenian [5th], Ethiopic [4th or 6th], and Coptic [two versions], plus some of the Byzantine mss.)
The Majority supports “adulterers and adulteresses,” as does Aleph2. Also supporting the Majority are seven other Greek uncials, and the Syriac Harclean (7th). Note how only the NIV agrees with the KJV and the Byzantine text-type. As for the HCSB, as usual, its “stylized” contemporary wording seriously detracts from the majesty of God’s Word—which this version only portends to be! Minority Greek support: Aleph, A, B, several Old Latin and one Vulgate, the Peshitta (2nd), Ar menian (5th), Ethiopic (4th or 6th), and Coptic [two versions], plus some Byzantine.
KJV
NASB
NIV Reads: “Now that you have purified yourselves by obeying the truth so that you have sin cere love for your brothers, love one another deeply, from the heart.”
(“Fervently” was added by the KJV translators for emphasis—un (Note word order change and necessarily.) omission of the footnoted materi al.)
Reads: “Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart.” Foot note reads: “Two early mss read a clean heart.” (The minority has excellent sup port in five significant uncials and many Byz. Greek, P72, the Peshitta and Harclean, the Vul gate, and the Coptic, plus por tions of Old Latin and Armenian.)
1 Peter 2:2 — “As newborn babes, desire the sincere milk of the word, that ye may grow thereby.”
HCSB: “Like newborn infants, desire the unadulterated spiritual milk, so that you may grow by it in [your]* salvation,1.” Footnotes read: “The bracketed text has (The Majority text and the Textus 1 Receptus each read “by it you may been added for clarity. Other mss omit in your salvation.” grow.” That is, grow spiritually. Note that according to the NT (The NA text reads, “of the word” Greek texts of Erasmus [1516], Theodore Beza [1598], Tyndale after “spiritual milk,” yet the [1526], and even the Majority text HCSB translators omit it. Why? —all partial sources for the KJV— The NA also reads, “. . . by it you the Authorized Version [1611/ may grow up to [or ‘into’] salva 1769/probably others] is some tion,” yet the translators change what incorrectly translated, as the word order and content, and in above, in the first independent sert “[your].” Why? Because they clause. Each of the aforementioned know that Peter’s readers already Greek sources reads—almost pre were saved, so “grow up to [or cisely—“desire [or ‘long for’] the ‘into’]” is incorrect.) pure [or ‘unadulterated’] spiritual milk . . . ”)
NASB: “. . . Like newborn ba bies, long for the pure milk of the word, so that by it you may grow in respect to salvation.”
NIV: “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation.”
(The NA text reads “. . . by it you may grow up to (or “into”) sal vation.” The translators appear to be unsure as to the spiritual state of Peter’s readers, hence substi tuting “in respect to” for “up in your . . .” Furthermore, the Eng lish translation does not match the minority Greek source appar atus. Also, the translators appear to have reached a hybrid com promise with “in respect to” sub stituted for “up to” or “up into,” bridging the gap between the Byz./TR and minority readings.)
(The NA Greek text reads “. . . by it you may grow up to (or “into”) salvation.” The English is a somewhat sensible reading [“up in your”], but it still is incorrect, the words “to salvation” apparently having been added by some scribe[s] for unnecessary clarification. [See KJV reading.] And a believer does not “grow up to” salvation—only an unbeliev er; and this still would represent an awkward reading. These trans lators, too, have reached a com promising reading.)
HCSB reads: “However, do this with gentleness and respect, keeping your conscience clear, so that when you are accused,19 those who denounce your Chris tian life will be put to shame. 17 For it is better to suffer for doing good, if that should be God’s will, (“Behavior” inserted by author for than for doing evil.” Footnotes clarification of antiquated term read: “ 18 Other mss read when “conversation.”) they speak against you as evildo ers.”
NASB reads: “And keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame.”
NIV reads: “. . . keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander.”
1 Peter 1:22 — “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently.”
1 Peter 3:16 — “Having a good conscience; that, whereas they speak evil of you, as of evildo ers, they may be ashamed that falsely accuse your good conver sation (behavior) in Christ.”
HCSB Reads: “By obedience to the truth,26 having purified yourselves27 for sincere love of the brothers, love one another earn estly from a pure28 heart, . . .” Footnotes read: “26 Other mss add through the Spirit. 27 Or purified your souls. 28 Other mss omit pure heart, . . .”
PROBLEM
Though the most-ancient manu script evidence (five of the oldest extant MSS—P72 [3rd century pa pyrus], Aleph, A, B, C) supports the omission of “through the Spirit,” the Majority text includes it, as do six major uncials, and some of the Armenian. Katharas (Footnote reads: “Some early kardias, “from a pure heart,” also manuscripts from a pure heart.”) is in the Byz. Remember that Greek holds the greatest weight because it is the original source language of the New Testament. Majority reads, “. . . by it you may grow.” Writes J. A. Moorman of the contorted modern renderings resulting from numerous of the earliest MSS: “A classic salvation by works alteration which despite its uncial and versional support cannot possibly be right. The NIV/ NASB translators did not translate literally here!” Indeed, the NU text reads, “. . . by it you may grow up to salvation.” The translators did not do so literally because they knew the Greek to be non-doctrin al. (Salvation is a one-time event at a fixed moment —not a process!) The Byz. text, L (9th) and three oth er Greek uncials are correct. Sup port for the minority text are seven major uncials and much of the Greek cursives, most Old Latin, the Vulgate, Peshitta and more.
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 72 (Only P and Psi, many Greek ant uncials, the Bohairic (3rd), (The NA actually reads “. . . so cursives, plus three of the Old Lat nd th in [2 ], the Vulgate [5 ], Harclean, that in the very thing in which you the Peshitta, and the Ethiopic, are being slandered, those who are support the Byz. Note how the and Armenian, and the Sahidic, HCSB diverges from its source. represent the minority text apparat reviling your good conduct in Christ will be put to shame.”) uses.) (See NASB/NIV.)
KJV
NASB
NIV
Reads: “Therefore, since Christ suffered1 in the flesh,2 arm yourselves also with the same resolve3—because the One who suffered in the flesh has finished with sin— ” Footnotes read: “1 Other mss read suffered for us. 2 In the flesh probably means “in human existence.” 3Or perspect ive, or attitude.”
Reads: “Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin.” Footnote reads “i.e. suffered death.”
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.”
HCSB: “. . . because no proph ecy ever came by the will of man; instead, moved by the Holy Spirit, men spoke from God.”
NASB: “For no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.”
(There is no footnote for any other (“. . . Came not in old time” does reading. Anechthe [from pheros], not appear in the Byz. text or most figuratively “was born along,” or TR. Erasmus may be the origin.) “was moved along,” is correct.)
(The NA Greek reads thelémati, “will,” “resolve,” “purpose,” or “design”—“was ever made” be ing a poor translation.)
2 Peter 2:4 — “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; . . .”
Reads: “For if God didn’t spare the angels who sinned, but threw them down into Tartarus1 and delivered them to be kept in chains2 of darkness until judg ment; . . .” Footnotes read: “1Tar tarus is a Gk name for a subter ranean place of divine punishment lower than Hades. 1Other mss read in pits.”
Reads: “For if God did not spare angels when they sinned, but cast them into hell and com mitted them to pits of darkness, reserved for judgment; . . .”
Reads: “For if God did not spare angels when they sinned, but sent them to hell, putting them into gloomy dungeons to be held for judgment; . . .” Footnote reads, “Some manu (The Greek seirais zophou means scripts into chains of darkness.” “chains of darkness”—period.) (“Chains of gloom . . .” would be correct.)
The Majority reads, “gave them over to chains of darkness . . . .” The NA source reads, “commit ting them to chains of thick (ut ter) darkness . . . ,” from the Greek seirais zophou (“chains of darkness”)—same as the Byz. The NA Greek does not include tartarosas, “cast down to hell.” Tartarus is not “lower than Hades,” but the lower part of it.
2 Peter 3:10b — “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.”
HCSB reads: “. . . the heavens will pass away with a loud noise, the elements will burn and be dissolved, and the earth and the works on it will be disclosed.2”
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.” (The Greek word rhoidzedon here literally means “loud noise,” and is used uniquely in this context in the New Testament. It also means “with a great noise,” “whizzingly [hissing] with a crash,” or “with roaring speed.”)
Majority reads, “. . . in which the heavens with roaring speed (rhoidzedon) will pass away, and the elements being burned up by intense heat will be destroyed, and the earth and the works in it will be burned up.” Again, note “some ma nuscripts” being cited as having a different reading, rather than “most,” or “the majority.” Addi tionally, the NU text reads “will be exposed . . . ,” or “will be dis covered . . .” Moderns don’t follow their own Greek. The Byz. text is supported by six major uncials, the Harclean, Bohairic, Ethiopic, more.
1 Peter 4:1 — “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves like wise with the same mind: for he that hath suffered in the flesh hath ceased from sin. . . .”
2 Peter 1:21 — “For the proph ecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.”
HCSB
(The NA reads, “in which the heavens will pass away with a rushing noise, the elements will (The KJV translators used “great melt in the intense heat, and the noise” and “shall melt with fervent earth and its works will be ex heat” from the more-refined Textus posed.” Notice how the HCSB’s Receptus, rather than following “will burn and be dissolved,” and the shorter Majority text. “Terrible “will be disclosed,” disagree with noise” originated from Tyndale.) its own Greek source texts.)
(The Greek ennoian means “in tent,” “mind,” “thought,” “will,” etc., not “purpose.”)
PROBLEM
The Majority text, Aleph-2, A, and five other significant uncials, plus the Harclean, Armenian, and Ethiopic, include “for us.” The chief opponents are P72 (3rd), B, and C. For whom did Christ suffer and die? Was it for the flora and fauna? No—for His (The Greek pépautai means “to greatest creation: mankind! Note footnote two for the HCSB: stat cease,” “desist,” or “refrain,” not ing the obvious—but “be done”—a bit of a stretch.) “probably”?
NIV: “For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.” (The Majority text reads agioi anthropoi, “holy men.” The NA simply omits “holy.”)
NIV reads: “. . . The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare.” Footnote reads, “Some manu scripts be burned up.” (The Greek eurethesetai, mean ing “will be discovered/found, observed or gathered,” here is substituted in the NIV—and other modern versions—for pareleu sontahai, meaning “will/shall pass away,” in the KJV, TR, and Byz.)
Again, the vast majority of exist ing Greek mss contain “holy”— including codices A and C, plus seven other major uncials, the Syriac Philoxenian (6th), and more. But the essential modernversion pillar, Codex B, omits the word—as do P72, P (9th), many Greek cursives, the Harclean, Bohairic, and Armenian.
KJV 1 John 1:7 — “But if we walk in the light, as he is in the light, we have fellowship one with anoth er, and the blood of Jesus Christ his Son cleanseth us from all sin.” (Understanding “light” properly in this context requires beyond super ficial word study, but the answer is found in a good lexicon: “phōs” (SRN 5457)—“(III) Figuratively, moral and spiritual light and knowledge which enlightens the mind, soul or conscience. . . .” p. 2176, Strong’s Complete Word Study Concordance) (About walking in this “light,” Henry Alford [nineteenth century] wrote that it is “. . . an identity in the essential element of our daily walk with the essential element of God’s being.”)
HCSB 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 Jesus His Son cleanses us from all sin.”
NASB
NIV
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 Jesus 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.”
NASB: “But you have an anointing from the Holy One, and you all know.”
NIV: “But you have an anoint ing from the Holy One, and all of you know the truth.” Foot note reads, “Some manuscripts and you know all things.”
PROBLEM
This is another of many examples of lower Christology among the modern versions: “Christ” is sep arated from “Jesus—possibly stemming from early Gnosticism. Note how the NASB committee completely misinterpreted the b (Footnote reads: “ 7 Or every.” meaning of “walk in the light,” (All three of these modern ver (No footnote appears for any oth [Reference to “all.” —author] which—in this context—is en sions, and others, are without er reading. Again, the NASB The minority text actually has tirely removed from some type of Christou, “Christ,” following Ie greater overall support [but not in physical illumination in God’s sou, “Jesus.” This may be the res withholds information that its the Greek]: Aleph; B; C; P; Psi; presence. The NASB committee ult of ancient scribal malice delib translators evidently think may confuse the reader, concerning mistranslated “light” (God’s es and some Greek cursives; the erately to disjoin the two terms which completely define Christ’s evidential weight—older manu Syriac Peshitta [2nd]; the Armeni sence) as evidently being a litscripts versus number of manu an [5th]; the Sahidic [3rd or 4th]— eral manifestation of “phōs”: identity: Jesus (his name)—“the luminescence. They also capital Lord saves”—and Christ, His pur scripts. That is, the translators northern Egyptian].) ized Light, as if to further indic pose: Christ and Messiah [Messi hold back information because ate that it might represent the as] each meaning “Anointed One.” they are sold on the “earliest ma Holy Spirit, or some manifestat In addition, in the HCSB, the nuscripts” rather than the over ion thereof, or some other “di translators have inserted “Himwhelming majority that oppose.) vine entity.” (Gnosticism?) The self,” which does not appear in the Byz. is supported by A and five NA Greek. Autos [ow´-tos], here other Greek uncials, plus some meaning “He,” is sufficient. Also, Harclean, and the Bohairic. no footnote appears.)
1 John 2:20 — “But ye have an HCSB: “But you have an anoint unction from the Holy One, and ing from the Holy One, and you ye know all things.” all have knowledge.6 ” Footnote reads: “6 Other mss read and you (As in both the Majority text and know all things.” the Textus Receptus, translators have added the English word (The UBS3 and NA27 read oidate “things” to clarify meaning, but pantes, “you know all,” but the the word obviously is not required HCSB committee mistranslates as, “. . . you all have knowledge,” for a complete understanding of despite the fact that “knowledge” the verse.) does not appear in the Greek. The HCSB translators misunderstood the phrase, and/or they thought contemporary readers would not comprehend. [It took more than 100 translators to get this wrong!] And, once again, “other mss” appears despite the fact that the vast majority of evidence opposes this reading.)
(The NASB translators showed sound judgment and wisdom in this case, not altering “unction,” or “anointing”—from the Greek chris´-ma, meaning precisely anointing or unction: Strong’s Reference Number [“SRN”] 5545. But the translating commit tee switched the English words to suit their meaning: As at left, oidate means “you know,” and pantes means “all.”)
(The translators deviated from the NU Greek, which reads kai oidate pantes, “and you all know.” In a recent Zondervan interlinear, they simply added the English “the truth” into both the interlinear and regular English columns. In the preface, renowned Greek “schol ar” and teacher Bill Mounce writes, “May our work help all of you using this new interlinear to understand the wonderful truths of God’s Word, every word proceed ing from God’s mouth. . . . ” Modifying Scripture, then proclaiming verbal inerrancy is wretched duplicity!)
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 mean ing of the verse is that, as spe cified in the Jamieson-FaussetBrown 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 decept ive: 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.
KJV 1 John 4:3 — “And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.”
HCSB Reads: “But every spirit who does not confess Jesus2 is not from God. This is the spirit of the antichrist; you have heard that he is coming, and he is already in the world now.” Footnote reads: “2 Other mss read confess that Jesus has come in the flesh.” (The essence of this passage is not only to warn against those proph ets who do not acknowledge Christ as the Son of God, but also to warn against such persons and doctrines which do not recognize Him as God in the flesh! This is the spirit of antichrist spoken of here, as well. The HCSB does not follow the NA Greek. Both the NASB and the NIV more closely follow their Greek source—but are incorrect.)
Revelation 6:17 — “For the HCSB: “. . . because the great great day of his wrath is come; day of Their24 wrath has come! and who shall be able to stand?” And who is able to stand?” Footnote reads: “24 Other mss read His.” (This scribal error is so obvious, the correct one should be expec ted. Whose wrath? Obviously God’s, which will punish the wicked. Yet modernists use the personal pronoun auton to read “their” rather than “His”.)
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.”
HCSB reads: “Blessed are those who wash their robes,20 so that they may have the right to the tree of life and may enter the city by the gates.” Footnote reads: “20 Other mss read who keep His commandments.”
NASB 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.”
NIV
PROBLEM
Reads: “. . . But every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world.”
The Majority reading supports “. . . is come in the flesh.” Mod ern 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 Supporting these are (As always, no footnote exists for different.) th, Psi (9 ), some cursives, the any other reading.) (As always, no footnote exists for Coptic, the Vulgate, and more. any other reading.) What is more, at least one mod ern-version interlinear “Bible” shows inclusion of these five words (in the English translation below the Greek), yet the trans lators omit them in the accompa nying text, as well as in their standard versions—as you see at left—of these translations. Promodern usage against over whelming mss evidence: Byz., six Greek uncials, the Peshitta and Harclean.
NASB: “. . . for the great day of NIV: “For the great day of their The Majority text, joined by A, P, and 046, plus the Bohairic, Ar their wrath has come, and who wrath has come, and who can menian and Ethiopic, under gird is able to stand?” stand?” the KJV reading. The Greek word “autos” (ow-tos´), is a per (No footnote exists for any other (No footnote exists for any other sonal pronoun used for both the reading.) reading.) first- and third-person cases, but note the previous verse, 6:16, which refers to “the wrath of the Lamb” immediately before v. 17 begins. Conclusive. (Defying are Aleph, C, some Greek cursives, plus the Vulgate, Philoxenian, Harclean, and several Old Latin.) 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.”
(Probably a reference back to Rev. 7:9 wrongfully repeated (The robes of glorified believers are washed to white in the Lamb’s here. Most likely scribal error.) blood, but not of their own merit.)
NIV reads: “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city.” (The Vulgate, Sahidic, Ethiopic, some Greek cursives, and a few Old Latin and Armenian support the minority text.)
The Majority text supports “. . . they that do his commandments.” (Those faithful in so doing are the saved.) The Byzantine (Ma jority) reads: “Blessed are those who do his commands. . . .” Aleph and A oppose (B truncated after Hebrews 9:13). Also sup porting the Byz. are the Philox enian (6th) and Harclean, the Bo hairic, and the Armenian.
KJV Although imperfect, like every other existing NT version (other than originals), the KJV translation is based upon refinements of the Majority text tradition (Textus Re ceptus) executed by matchless, spiritually regenerate, orthodox scholars of the 16th and 17th centur ies. The lineage of the KJV repres ents an overwhelming majority of nearly identical Greek manuscripts outnumbering the modern text base by an 8-to-1 to 9-to-1 ratio. The Byzantine lineage dates back to the fourth century, if not earlier, even according to nineteenth century modernist F. J. A. Hort, hence having a pure heritage ex tending back more than 1,600 years. The KJV was based on the content of several earlier Reformation Bibles, including Tyndale’s, Coverdale’s, the Matthew’s (John Rodgers), Taverner’s, the Great Bible, the Bishops, and the Geneva. Additionally, Theodore Beza’s 1598 TR was another source, plus some of Erasmus’ mss (late cursives). The entire translation process for the Authorized Version spanned seven years, from 1604 (some work) to the final editing work in 1610. Official work by the appoin ted translation body began in 1607. The final initial version was presented to James I in early 1611. Note that no copyright ever has been established for the KJV— something uncharacteristic of every other Bible version!
HCSB The B&H Publishing Group, the publisher of the Holman Christian Standard Bible (HCSB), quotes from its HCSB Bible Study ver sion page, “Developed in direct re sponse to what focus groups asked for, only one study Bible delivers more than you’d expect—right where you’d expect it.” My, how contemporary and palatable is that? The HCSB is referred to by its publishers as an “optimal equi valent,” evidently meaning that the translation and “stylization” folks believe they have struck the ideal balance between fidelity to the “original” Hebrew and Greek, and to both accuracy and the highest readability in an English transla tion.
NASB
Long regarded as one of the “most accurate” and literal trans lations in existence, the NASB, upon closer examination, proves otherwise: based upon the NU critical text; often “stylized” against its Greek source text and defying it. This version also takes liberties in word and phrase or der, based on its own source Greek, and it often fails to foot note significant variant readings, such as those of the Majority text. It frequently has been mistrans lated 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. What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts First released in 1966 by the when originally the plan was to at Lockman Foundation, supposedly a “nonprofit, interdenominational least pattern the version after the leadership of modern Majority text ministry dedicated to the transla stalwart Arthur Farstad, who was tion, publication and distribution to perform as lead editor, but who of the New American Standard died before the work began. Bible, the Amplified Bible . . . ,” Hence, modernism reared its ugly the NASB also underwent a sig head again, and the new lead and nificant update in 1995. Accord his cohorts decided instead to use 27 4 the NA /UBS critical editions as ing to the Lockman Foundation website, “In 1995 the NASB was the foundation. updated, increasing clarity and After having read some of the HC readability. Vocabulary, grammar, SB (the first revision having been and sentence structure were care released in 2009), and having fully reviewed for greater under compared it to other modern ver standing and smoother reading sions, it is clear that this “Bible” . . . .” (Author’s underlining.) You changes word order (from the can be certain that the changes, Greek) readily and often fails to follow its own Greek text. It also being modernistic, further degraded God’s Word. Just look is clear that it often reads like a at the revealing quote. paraphrase rather than a literal.
NIV
PROBLEM
The most classic, deceptive liter al-dynamic equivalence version available, the NIV is a subtly compromising bridge between de votion to its own vacillating, cor rupt Greek source text and its commitment to a stylized, mod ernistic concession to a wanton, worldly readership. It softens the Bible’s critical warnings and harsh realities, alters biblical doctrine, and aggregately constitutes a viti ated Gospel of positivism eagerly embraced by both believers and unbelievers. It is a version espe cially designed for and appealing to those having “itching ears” (2 Timothy 4:3). Because of these qualities, the NIV has outsold every other Bible version since 1986—with the KJV second. (Marketing and “stylization.)
Since the first century, heretics have attacked God’s Word, modi fying it, adding to it and subtract ing from it. Successive infidels established the Roman Catholic Church based on non-canonical doctrine, human constructs and self-serving manipulation of Scripture. One result was a minor ity 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 linguistic “stylists.” Bible societies have be come a collective corporate, rich CEO.
Note that, according to the “Bib lica” web site, now representing the merged IBS and “Send the Light” organizations, more than 100 scholars representing 20 de The original NIV Bible was first nominations translated the NIV published in 1978 by the Interna “Bible.” The same source states tional Bible Society, then in 1984. that for 30 years the Committee Currently, Zondervan—a leader in on Bible Translation (CBT) “has contemporary, modernistic Bible labored to bring the Word of God translation (highly commercial to people in contemporary Eng ized)—uses Bible “databases” lish.” (That is, pedantic, simplistowned by the International Bible ic, diluted and mistranslated .) Society (IBS). The NIV’s modern istic associations are examples of Now nearly every modern trans the complexity and profit that lation states that it is based upon have infiltrated the Bible-publish the “most ancient and best manu ing business: For more than 200 scripts,” and “according to (mod years the IBS had been “sharing ernistic) accepted principles of God’s Word around the world.” New Testament textual critiBut in 2007, the IBS adjoined the cism.” These modernistic—and STL (Send the Light) to become naturalistic, frequently—methods Biblica. Space is prohibitive to yet have an opponent in the fully describe how commercial spiritual form of textual criti ized Zondervan’s and the NIV’s cism: one well-supported since relationship has become. the sixteen century!
he assembler, writer and editor of this document is Edward E. Scott, age 46, a native of Jamestown, N.Y., and a current resident of Jefferson City, Mo. Mr. Scott is a humble, biblically based believer in the Lord Jesus Christ who has exhausted much of the past several years in extensively and intensively 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 (beginning with the controversial English Revision Version New Testament in 1881) V Biblical and theological scholarship in the modern age V Theological modernism’s and rationalism’s early mass movement in the nineteenth century To wit, Mr. Scott has read 32 books and papers during recent years about the above issues, while also undertaking much critical Greek word study. Furthermore, during early stages of the document (87 verses/passages) both Dr. Floyd Nolen Jones, a leading authority on OT chronology and events (The Chronology of The Old Testament), and Dr. D. A. Waite, an eminent Greek scholar and prodigious author, provided encouraging reviews of the work. He currently is a freelance computer graphics specialist and writer, and one who has written published feature articles for online content providers, as well as on professional athletes for newspapers and magazines. Mr. Scott once produced 3D, still and motion graphics for the US Marine Corps, and he has done some post visual effects for film. He has worked with computer graphics in virtually every ap plication since 1995, and he has been a published writer since 1988. It is the writer’s goal—only God willing—to publish further material similar and complementary to that contained in this document. This assemblage partially may represent a capsulization of future bound works exposing the truth behind the translation, emergence, promulgation, and pervasive public use of contemporary “pseudo-Bibles.” All honor and glory go to the Lord Jesus Christ, and I thank Him for implanting the insatiable desire to consume and apply the aforementioned content. God be praised. I am grateful for and indebted to the following publications: The Revision Revised, Centennial Edition [1883-1983] (Fort Worth, Tex.: A.G. Hobbs Publications, 1991); Which Version is the Bible?, 19th ed., rev. and enlarged (Goodyear, Ariz.: KingsWord Press, 2006); Interlinear Hebrew-GreekEnglish Bible, Vol. 4, 2nd ed. (Lafayette, Ind.: Sovereign Grace Publishers, 1985) ; Early Manuscripts, Church Fathers and the Authorized Version (Collingswood, N.J.: The Bible for Today Press, 2005); Faith Vs. the Modern Bible Versions (Port Huron, Mich.: Way of Life Literature, 2005); The Modern Bible Version Hall of Shame (Port Huron, Mich.: Way of Life Literature, 2005); The Majority Text Greek New Testament Interlinear (Nashville: Thomas Nelson Publishers, 2007); Strong’s Complete Word Study Concordance (Chattanooga: AMG Publishers, 2004); Jamieson-Fausset-Brown Bible Commentary, Vol. 3 (Peabody, Mass.: Hendrickson Publishers, Inc., 2002); Theological Dictionary of the New Testament, Abridged in One Volume (Grand Rapids, Mich.: William B. Eerdmans Publishing Company, 1985); and several others. May god richly bless you in all your affairs as you endeavor to please and honor Him. Yours in Christ,