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 Pauls 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 text critic named Friedrich Constantine von Tischendorf (1815-1874) first discovered the NT manuscript Aleph in a waste heap in
the St. Catherines 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 text critics remain entangled in the fourth century web
perpetuated by some heretics and scribes of that time, but the inspired real truth of Gods Word has incontrovertibly been proved. Never has any
opponent triumphed over Gods wisdom having appeared in the unanswered and unanswerable arguments of the few stalwart orthodox
Christian scholars of the nineteenth and twentieth centuriesJohn W. Burgon (1813-1888), Edward Miller (1825-1901), Frederick Henry
Ambrose Scrivener (1813-1891), Herman C. Hoskier (1864-1938), Edward F. Hills (1912-1981), Floyd Nolen Jones, Donald A.Waite, and
others.
a

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

J. A. Moorman, Early Manuscripts, Church Fathers and the Authorized Version (Collingswood, N.J.: The Bible for Today Press, 2005), p. 116.
James Bentley, Secrets of Mount Sinai: The Story of Finding the Worlds 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

xTable of Contents

I.

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

II.

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

III.

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

IV.

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

V.

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

VI.

Explanatory Notes .......................................................................................... 40

VII.

Document Glossary ........................................................................................ 44

XIII. Endnotes ......................................................................................................... 58

XIX. Suggested Reading ......................................................................................... 59
X.

Colophon ........................................................................................................ 60

XI.

Index .............................................................................................................. 61

6The Majority Text & Textus Receptus Vs. the Critical Text 6
Editions and the Modern Bible Versions: ESV (5th Edition, Revised)
By EDWARD E. SCOTT
This notated comparison document serves to clearly identify and clarify some of the documented differenceshere in 105 selected verses/passagesexisting
between the King James Versionand its legacy precursorsand 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 Biblesthe KJV and those preceding it in the
sixteenth century. Many of these modern theological naturalists simply have perpetuated the twisted theories and the deplorable manuscripts and texts which led to the
alarming production of the new-age pseudo-Bible, the ERV. From this unholy spring has flowed the multitudinous new tradition of false Bibles. For this comparison
the ESV (2011), NASB (1995), and NIV (2011) were selected for contrast to the KJV (and its underlying Greek texts) because of their popularity, contemporary
representativeness, and identical NT textual base. (Other editions of this document have been produced to include modern alternatives to the ESV version.)
(The columns below illustrate the textualand often doctrinaldifferences among numerous selected verses of the New Testament. Analysis is in blue and red.)

KJV

ESV

NASB

NIV

PROBLEM

ESV reads: . . . but knew her

not until she had given birth to a
son. And he called his name
Jesus.

NASB reads: . . . but kept her a

virgin until she gave birth to a
Son; and he called His name Je
sus.

NIV reads: But he did not con

summate their marriage until she
gave birth to a son. And he gave
him the name Jesus.

(Joseph inserted to replace he (Although but knew her not is

for clarity only.)
correct, the minority Greek source
text ignores the fact that Jesus was
Marys firstborn son! Mariam
later had four additional sons with
Joseph.)

(The Greek ouk eginsken, had

no carnal knowledge [did not
know her], is the same for the
NASB and the NIV, yet kept her
a virgin and had no union with
her, both dynamic equivalents,
are used.)

(The proven corrupt Greek manu

scripts Aleph [Sinaiticus] and Vat
icanus [B], ca. 325-360 AD, other
Greek Z, 071, and 33, plus most
Old Latin, much of the Syriac and
Coptic, and Families 1 & 13, vie
against at least 85% of the extant
[existing & usable] Greek mss.)

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 Greek text, five signi
ficant uncials, and in the Syriac
Peshitta (2nd cent.) and Harc
lean (7th), plus the Latin Vul
gate. A few other Byzantines
against these support belief in
Marys perpetual virginity.

NIV: But I tell you that anyone

who is angry with a brother or
sister47 will be subject to judg
ment. . . . Footnote: 47 Some
manuscripts brother or sister
(The NA27 states that eik, with without cause.
out cause, is an insertion accord
(Only 64 [papyrus], Aleph [] , B,
(Underscored, italicized and/or red (The ESV footnote implies that
ing to Codices 2 [Aleph-2/7th
2
th
text has been so presented for em without cause is a late interpo cent.], D [Bezae], L, W, Theta [], D [6 ], all the Vulgate, a few Byz.
manuscripts,
the margin of 1424
lation [addition] by a scribe. The Families 1 and 13 [1 . 13], 0233,
phasis and/or comparative argu
[ca. 900], and Origenthe most
ment. [Some italicized text was so vast majority of existing and
and many more. Modern biblical heretical Church Father in
usable manuscripts disagree! [See text critics often cite these mss to Christian historysupport the
emphasized in its source.])
proof texts at far right.])
support their preferred readings!) omission of without cause.)

Omission of the clause with

out cause makes Jesus subject
to His own judgment, because
He, Himself, showed anger!
Support for the inclusion of
without cause comprise the
Majority Greek text []at
least 85 percentmost of the
Old Latin (most = it or
Itala), all the Syriac, and all
the Coptic (Egyptian). Some
manuscripts (NIV) severely
misrepresents!

Matthew 1:25 And [Joseph]

knew her not till she had brought
forth her firstborn son: and he
called his name JESUS.

Matthew 5:22 But I say

unto you, That whosoever is an
gry with his brother without
cause shall be in danger of the
judgment . . .

ESV: But I say to you that

everyone who is angry with his
brother 3 will be liable to judg
ment; . . . 3 Some manuscripts
insert without cause.

NASB: But, I say to you that

everyone who is angry with his
brother shall be guilty before the
court . . .

KJV
Matthew 5:44 But I say
unto you, Love your enemies,
bless them that curse you, do
good to them that hate you, and
pray for them which despitefully
use you, and persecute you.
(Also see Luke 6:27, 28.)

ESV

NASB

NIV

Reads: But I tell you, love your

enemies and pray for those who
persecute you. Removed note:
Some late manuscripts enemies,
(. . . Eulogeite tous katarmenous bless those who curse you, do
(No footnote exists to notify the
reader that the verseas accord [h]umas, bless those who curse
good to those who hate you.
you, kals poieite tois misousin
ing to the Nestle-Aland [27] &
[h]umas, do good to those who
(Minority source text support ex
United Bible Societies [4] Greek hate you, and proseuchesthe
apparatusesends at who perse [h]uper tn epreazontn [h]umas ists only in uncials [all caps] Aleph
cute you. This is very deceptive, kai, pray for those who despite and B, Family 1 [Caesarean], the
Syriac Sinaitic [4th] and Curetoni
hiding from the reader how the
fully use you and . . . , despite
th
vast majority of existing and
being labeled a motivated read an [5 ], the Sahidic [Egyptian]
usable [extant] manuscripts
some Bohairic [Egyptian], a few
ing by the NET, nevertheless is
read!)
Byz. mss, and one Old Latin.)
backed by the vast majority.)
Reads: But I say to you, Love
your enemies and pray for those
who persecute you.

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.

ESV reads: And behold, they

cried out, What have you to do
with us, O Son of God? Have you
come here to torment us before
the time?

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.

ESV reads: . . . For I came not

to call the righteous, but sin
ners.

Reads: But I say to you, love

your enemies and pray for those
who persecute you.

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?

PROBLEM
The Majority (85+%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
manuscripts are later; some
is inaccurate. But other Major
ity support exists in uncials D
(5th), W (5th), L (9th), and Theta
(9th), plus 33 (9th), 13 (11th -15th/
13 mss), some OL and all the
Latin Vulgate (vg), and the
Peshitta and Harclean.

The main issue here is that the

minority of early MSS separate
Jesus from Son of God
an attempt to denigrate Christ.
Supporting this denigration are
uncials , B, C (5th), and L,
(As in Mark 5:7, the parallel pas
(Again, Jesus is removed, based plus cursives 1 (five mss), 33,
(The word business, being a
sage among the gospels, Jesus is
modernistic attempt to appease an on a source text largely underlain 892, numerous Byz. mss, three
(Author replaced they with the removed, based on a different
by corrupt Alexandrian Codices
Old Latin, the Syriac Sinaitic,
demons for clarification purposes Greek source textlower Chris allegedly incapable reader, does
and part of the Bohairic. But
Aleph [ ] and Bpossibly a
tology. The NET footnote states not appear in their source Greek.
backing the KJV are the text
only.)
scribal
effort
to
subtly
degrade
the Greek idou was not translated Do most people not know what
(Byz.), uncials C3 (ca. 9th), W,
Christs
divine
status.
This
also
because it has no exact English
have
to
do
with
means?
This
has been done numerous times in (Theta), 13 (13 mss), most of
(Also see Mark 5:7.)
equivalent here. This is absolut obviously is simply relational
the New Testament by separating the OL, the Syriac Peshitta (2nd)
ely false! Idou means behold,
association.
Note
how
the
NASB
and Harclean (7th), the Sahidic
Lord from Jesus or Jesus
see, look, or surprise. Also,
does retain legonte, saying, Christ, or Christ from Jesus, (southern Egypt), and part of
the translators used you . . . us
the Bohairic (northern Egypt).
unlike all other translations here.) etc.as is done in the NA27.)
rather than we . . . you.

(Also see Mark 2:17.)

NIV reads: What do you want

with us, Son of God? they shout
ed. Have you come here to tor
ture us before the appointed
time?

NIV reads: For I have not come No 1: Modern versions fail to

to call the righteous, but sinners. include to repentance. It does
not appear in their own Greek
source text. No. 2: The Major
(The minority [Nestle-Aland/
ity (85+% of Greek) is sup
United Bible Societies] text has
(NOTE: In The English-Greek
(Despite its omission from the
ported by C, L, Theta, 0281,
Reverse Interlinear New Testa
minority source Greek for both the very broad and diverse testimony: 13, the Syriac Sinaitic, the Sa
ment, English Standard Version,
;B; D; N; W; D [Delta]; 0233;
NASB and the NIV, the Zonder
hidic, and part of the Bohairic.
the Greek source does not include van Greek and English Interlinear 1; 33; 565; numerous Byzantines To repentance possibly was
to repentance. The Revised
omitted to reduce the severity
New Testament (NASB/NIV) in
slightly different from the
Standard Version [RSV], has pre cludes to repentance, in
[pm ]; most Old Latin [OL] and of the message! Most are not
cisely the same reading, as, ac
amenable to the fact that their
all the Vulgate; the Peshitta and
intrinsic, depraved nature re
cording to the ESV preface, . . . English, underneath the interlinear
Harclean; and part of the Bohairic quires repentance before God
with the 1971 RSV text providing portion. Why?)
[boptfive or more MSS].)
for justification.
the starting point for our work.)

NASB reads: . . . for I did not

come to call the righteous, but
sinners.

KJV

ESV

NASB

NIV

Matthew 11:23 And thou,

Capernaum, which art exalted
unto heaven, shall be brought
down to hell . . .

Reads: And you, Capernaum,

will you be exalted to heaven?
You will be brought down to
Hades.

Reads: And you, Capernaum,

will not be exalted to heaven,
will you? You will descend to
Hades; . . .

Reads: And you, Capernaum,

will you be lifted up to the hea
vens? No, you will go down to
Hades.

(Only the KJV here precisely

translated the correct Greek
katabibasqhse [kah-tah-bibos-thay-seh], to cause to go
down, to bring down, or to
thrust down. [Strongs Exhaustive
Concordance of the Bible, Updat
ed Edition, p. 1638] The etymo
logy is from the Greek kata and
bathos, meaning after the manner
of going down to the great
depths. Only the KJV here uses
the future passive indicative form.)

(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 are referred to as
having benefited from great works
by Jesus. This clarifies.)

(Hadou is the literal translation,

from the Greek root word hades
[hah-dace]. From Strongs Com
plete Word Study Concordance [p.
2013], . . . The place [state] of
departed soulsgrave, hell. In
this context, the correct translation
is [h]adou, Hell is an idiomatic
but effectively correcttran
slation. Anything but hadou [or
hell, though idiomatic] is ambig
uous, deceptive, and palatable.)

(Again, the NU Greek poses a

question. The NIV translators did,
however, replace the depths with
Hades in the 2011 edition. The
NU also uses the future middle
deponent form, katabhsh [kahtah-bay-say], rather than the future
passive indicative. All other
translations but the KJV use
[h]uwqhsh, the future passive
indicative of to exalt, rather than
[h]uwqeisa, the aorist passive
participle.)

Matthew 12:47 Then one

said unto him, Behold, thy
mother and thy brethren stand
without, desiring to speak with
thee.

The ESV omits v. 47: Some

manuscripts insert verse 47:
Someone told him, Your mother
and your brothers are standing
outside, asking to speak to you.

NASB reads: Someone said to

him, Behold, Your mother and
Your brothers are standing outside
seeking to speak to You.60
Footnote: 60 12:47 This verse is not
found in early mss.

NIV reads: Someone told him,

Your mother and brothers are
standing outside, wanting to speak
to you. Removed note: g47
Some manuscripts do not have
verse 47.

(The Greek [transliteration] ech

[ekh-o] here means out, or
outside [without].)

(The ESV does a relatively rare

thing by excising the verse. Al
most all modern versions include
v. 47, then footnote about other
mss adding it. Here, also, the ESV
follows the RSVwhich the 2005
does in 91 percent of its wording.)

(The NA27 apparatus reveals that

this verse is omitted by and char
acterized as doubtful by , B, L,
Gamma [ ], a few Byz. mss, two
OL, the Syriac Sinaitic and Cure
tonian, and the Sahidic. Gamma
[10th], L (9th), and the Byzantines
[12th-17th?] are not early mss.)

Matthew 16:3 And in the

morning, It will be foul weather
to day: for the sky is red and
lowring. O ye hypocrites, ye can
discern the face of the sky; but
can ye not discern the signs of
the times?

Reads: And in the morning, It

will be stormy today, for the sky is
red and threatening. You know
how to interpret the appearance of
the sky, but you cannot interpret
the signs of the times. Removed
note: Some manuscripts omit the
following words to the end of
verse 3.

Reads: And in the morning,

[There will be] a storm today, for
the sky is red and threatening.
Do you know how to discern the
appearance of the sky, but cannot
[discern] the signs of the times?

PROBLEM
Greek text, word form, and
translation issues exist. But the
evidentiary testimony resolves
the problems. Having been
exalted to heaven is supported
by the text (at least 85%),
13, 33, most of the Syriac, and
three OL. Opposing are , B,
D, W, , most of the Latin, the
Syriac Curetonian, and the
Coptic. Supporting . . . will be
thrown down are the text,
, C, L, , 1 , 13, 33, the Pe
shitta and Harclean, and the
Bohairic. Against are B, D, W,
all Latin, the Sinaitic and Cure
tonian (5th), and the Sahidic.

Divisive, confusing and decep

tive footnotes accompany the
modern versions here. (And
early mss is somewhat mis
representative.) Support for the
KJV includes overwhelming
evidence: the Majority Greek
(The footnote is nothing but con
(85+%); uncials 1, C, D, W,
fusing: What other manuscripts?
1 , 13
; 33; most
This was a modernistic scholarly Z, Theta ();
Old
Latin
and
all
the Vulgate
means of casting doubt on Gods
Word. Removal is appropriate. But (lat); the Peshitta and Harc
lean; and the Bohairic. Manu
why the removal of idou [be
script weight and number favor
hold], which is in the NA-UBS
the KJV.
Greek?)

The NIV footnote indicts the

NU text and the scribes of its
sources by admitting that only
And he answered and said
appears in v. 2the rest of vv.
2-3 being questioned as doubt
ful. (??) Also supporting this
nonsense are uncials X and ,
(The Greek purrazi gar stugnaz
13, 579, a few Byz., the Sinai
(The KJV translators unnecessarily
[poo-rodd-zee | garr | stoog-nodtic and Curetonian, the Sahidic,
added O ye, which does not
z], being overcast, is not the
(Nevertheless, the source apparat and part of the Bohairic. Sup
(The minority Greek text omits
appear in the Majority Greek text [h]upokritai, hypocrites. At least equivalent of threatening. This is us contains these verses! And
the are C, D, L, W,
or the Textus Receptus. Lowring
some early is an adroit attempt porting
85 percent of extant NT Greek mss a bit of a stretch. Contemporary
1

,
33,
all Latin (latt), the
means to be gloomy and overcast include it; yet, modernists two
idiom here increases severity to
to leverage the alleged weight of
with clouds.)
Peshitta/Harclean, and bopt.
emphasize a sign of the times.) moderns favorite uncials!)
favorites, Aleph and B, do not.

Reads: . . . and in the morning,

Today it will be stormy, for the
sky is red and overcast. You
know how to interpret the ap
pearance of the sky, but you can
not interpret the signs of the
times.4 Footnote: 4Some early
manuscripts do not have When
evening comes of the times.

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.

ESV
ESV reads: He said to them,
Because of your little faith. For
truly, I say to you, if you have
faith like a grain of mustard seed,
you will say to this mountain,
Move from here to there, and it
will move, and nothing will be
impossible for you.
(Little faith must be erroneous
because Jesus said that even tiny
faithlike that of a grain of mus
tard seedwill move a moun
tain!)

Matthew 18:11 For the Son Omits the entire verse: 4Some
manuscripts add verse 11: For the
of Man is come to save that
Son of Man came to save the
which was lost.
lost.
(Also see Luke 19:10.)

(The NA27-UBS4 [or NU]

texts, supported by their Greek
sources, do not include verse 11.
Once again, some is a gross
understatement of ms evidence!
[See testimony at far right.] Also
note that add implies scribal
interpolation.)

Matthew 18:15 Moreover if

thy brother shall trespass against
thee, go and tell him his fault
between thee and him alone: if he
shall hear thee, thou has gained
they brother.

Reads: If your brother sins

against you, go and tell him his
fault, between you and him alone.
If he listens to you, you have
gained your brother.

(Eis, as in unto, also can mean

against, as here and in the .)

NASB

NIV

PROBLEM

NASB reads: And He said to

them, Because of the littleness of
your faith; for truly I say to you,
if you have faith the size of a
mustard seed, you will say to this
mountain, Move from here to
there, and it will move; and
nothing will be impossible . . .

NIV reads: He replied, Because

you have so little faith. Truly I tell
you, if you have faith as small as
a mustard seed, you can say to
this mountain, Move from here
to there, and it will move.
Nothing will be . . .

Notice also that the NU reads

He said, rather than Jesus
said. The text (at least
85% of Greek) reads Isous
eipen (Jesus said) and apist
ian (unbelief). Also sup
porting Jesus are C, L, W, 1,
six OL, and the Peshitta and
Harclean. The same, minus
three OL, 1, and the Peshitta,
support eipen. Unbelief is
supported by the , C, D, L,
W, all Latin, and most Syriac.
All of these are opposed by ,
B, D, , 13, 33, and more.

(The NA-UBS read identically

with the Byzantine majority, os
(Littleness of your faith is literal kokkon sinapes, like [or as] a
27
from the Nestle-Aland Greek, but grain of mustard [seed], yet the
is incorrect. Size of was inserted translators add small for un
necessary clarity.)
by the translators.)

The text (85%+) includes v.

11: For the Son of Man came
to save the lost. The Byz. also
is supported by D, W, c, 078,
([ ]in the NA apparatus and the (Why is there no explanation ac
most OL and all the Vulgate
NASB textmeans questionable. companying verse 11s omission
(lat), most of the Syriac, and
Yet the NA omits the verse, then
and footnoted content? And des
part of the Bohairic (bopt). NA
brackets the number below. The two pite the overwhelming evidence
also divide over early MSS. The
support comprises , B, L, ,
for inclusion of the verse, the
NA admits that D [5th] and W [5th]
1 , 13, 33, 892, a few Byz., two
support the Byz., then tosses in two translators do not even so much as
OL, the Sinaitic, and the bopt.
include the verse in brackets!)
OL manuscripts.)

NASB: [57 For the Son of Man

NIV: 40 Some manuscripts
has come to save that which was include here the words of Luke
lost.] Footnote: 57 Early MSS do 19:10.
not contain this v.

Reads: If your brother sins 59 , go

and 60 show him his fault in pri
vate; if he listens to you, you have
won your brother. Footnotes: 59
Late mss add against you 60 Or
reprove.

Reads: If your brother or sister

sins 42, go and point out their fault,
just between the two of you. If
they listen to you, you have won
them over. 42 Some manuscripts
sins against you.

NASB reads: And I say to you,

whoever divorces his wife, except
for immorality, and marries another
woman commits adultery.31
Footnote: 31 Some early mss add
and he who marries a divorced
woman commits adultery.

NIV reads: I tell you that anyone

who divorces his wife, except for
sexual immorality, and marries
another woman commits adult
ery. (No note for ending!)

(As with all other modern transla

tions herein, the Greek demore (The minority Greek lacks
(Gender-inclusive language has
over, and, but, etc.has been
against you, but is outnumbered been added to the 2011 edition.
dropped as a primary particle.)
by more than 9 to 1!)
The Greek reads brother only!)

Matthew 19:9 And I say

unto you, Whosoever shall put
away his wife, except [it be] for
fornication, and shall marry an
other, committeth adultery: and
whoso marrieth her which is put
away doth commit adultery.

ESV reads: And I say to you:

whoever divorces his wife, except
for sexual immorality, and marries
another, commits adultery.1
Footnote: 1 Some manuscripts add
and whoever marries a divorced
woman commits adultery; other
manuscripts except for sexual
immorality, makes her commit
adultery, and whoever marries . . .

(Also see Mark 10: 11, 12, and

Luke 16:18.)

(Some is an abominable lie: A

staggering majority of Greek mss
include the last verse portion!)

The (85%+) reads eis se,

against you. Late mss is
irrelevant because of over
whelming witness: D; L; W; ;
078; 13; 33; all Latin (latt);
all Syriac; bopt. Only Aleph and
B, Alex. 0281 and 579, 1, the
Sahidic, a few Byz. cursives,
and part of the Bohairic, defy.

Overwhelming evidence favors

the KJV reading: text; B; C;
W; Z; ; 1 , 13; 078; 33; almost
all Latin; the Peshitta and Harc
lean; and the Bohairic. Why
have the moderns abandoned
(Marital unfaithfulness was
Codex B? Because not doing so
(Immorality long had been used to replaced with sexual immorality would not sell their Bibles?
in
the
NIV
2011.
It
simply
is
mean sexual immorality. Immorality
3
is underlain by the Greek porneia. A fornication, or adultery. God Opposing: ; C ; D; L; 1241; a
does not take this lightly! Notice, few Byz.; the Old Latin (55-60
more accurate word is fornicat
mss); the Sinaitic/Curetonian;
ion. Moichatai means commits adul again, the absence of the final
and the Sahidic.
tery. Notice stress on early mss.)
independent clause in the KJV.)

KJV

ESV
ESV reads: And behold, a man
came up to him, saying, Teach
er, what good deed must I do to
have eternal life?

NASB

NIV

PROBLEM

Majority text () reads Didas

kale agathe, Good Teacher.
Good is necessary here be
cause it speaks to God being
good: If Christ is not God, then
(Notice how good [agath ] has God (the Father) is not good
God thus being a liar. Under
(It is interesting that the minority (As always, no footnote exists for been omitted from all three mo
(Also see Luke 18:18. Note that
lying the NU reading are the
the
Majority
reading.
Because
Greek source text underlying this
dern translationsabsent from
thing does not appear in either
substantially doctrinally corrupt
modernists hold that the best
version
leaves
out
Good
their Greek. See their unconvinc Aleph [] , B, D, and L, plus 1,
Greek source text, but, rather, has
ing evidence at right. [Also note
been insertedunnecessarilyby [agath ]. This omission confuses manuscripts are the earliest or
892 (850 AD), a few Byzan
early,
these
translators
withhold
that 10 Old Latin50-55 extant tines, three Old Latin, and part
the
meaning
of
the
immediately
translators for clarity. Master is
support the Byz. cursives, plus of the Bohairic (bopt). If good
mention of the vast majority of
clearly a better translation here
subsequent verse.)
Greek MSS outnumbering them. C, W, , 13, 33, most Latin, all
than teacher, as in these modern
is omitted, then v. 17a, bas in
versions.)
Inferior doctrine defies best!)
Syriac, the Sahidic, and the bopt.]) the NUmust be omitted.

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?

Matthew 20:16 So the last

Reads: So i the last will be first,
shall be first, and the first last: for and the first last.
many be called but few chosen. (No footnote at all for witness
(The called are those who have
been invited, while the chosen
are those who have been genuinely
saved. Jamieson-Fausset-Brown
Bible Commentary, Vol. 3, p. 100)
(Eklektoi means chosen or
elect: those who have been cal
led by the Spirit and have come to
Christ for salvation.)

Matthew 21:44 And whoso

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

testimony, etc. Further, the note mark

in the text refers to the identical
Matthew 19:30, to which they
unnecessarily have added [that are]
and [shall be] in that verseoften
not bracketed when they should be.
Also in the RSV, which the ESV
practically is intended to replace
and/or provide a smoother-reading
alternative for, the latter portion is
omittedagain, without footnote.)

NASB reads: And someone

came to Him and said, Teacher,
what good thing shall I do that I
may obtain eternal life?

NIV reads: Just then a man

came up to Jesus and asked,
Teacher what good thing must I
do to get eternal life?

Reads: So the last shall be first,

and the first last.

Reads: So the last will be first,

and the first will be last.

(The first portion of v. 16 calls for

a further conclusion. It seems in
complete. This and that are true,
so something else must follow.
This is not simply a retelling of the
earlier parable in Matt. 19:30.
[Moderns only recourse are , B,
L, Z, 085, 892, 1424, the Sahidic,
Lectionary [ ] 844, a few Byz.
mss, and part of the Bohairic.])

(The NA27 implies that the last

portion of the verse is a [later] in
sertionbased on Matthew 22:14
according to the following: C;
D; W; Theta []; Caesarean group
Families 1 and 13 [1 , 13]; the
great cursive 33; the ; all Latin;
all Syriac; more. So, moderns
essentially stand on Aleph and B.
But against 90%-plus of the mss?)

The last portion has been re

moved from nearly every mo
dern Bible version: A failure to
respond positively to the Gospel
does not sell, and moderns stand
by their favored MSS. Again,
the vast majority of witnesses
support inclusion: text (at
least 4,800 mss); all Latin (10k+
ms); all Syriac (sy/ hundreds);
1 , 13 (18 mss); uncials C, D, W,
Theta (), and Delta (D); 579,
565, 1241 and 1505; plus 10
other numericals.

The Majority text () includes

the verse (85%+ of extant
Greek) but, more interestingly,
modern scholars two favorite
MSS, uncials Aleph and B, also
27
(According to the NA , only D,
include the verse. The only
early uncial that does not
cursive 33, many Old Latin, and
the Syriac Sinaitic do not contain include this verse is the notor
(Again, why confuse the reader
iously corrupt Codex D (Be
(Verse 44 is omitted from the in this verse! Hence, the NIV trans zae/Western). Thats right, the
with a partial truth: Some ma
lators
included
it.
Even

,
B,
C,
L,
terlinear Greek in The Zondervan
nuscripts . . . ? The majority of Greek and English Interlinear
and W include the verse, as do Z, academics have defied Aleph
and B. Why? (The verse even
Greek manuscripts is the plain
0102, 1 , 13, some Old Latin and
New Testament [NASB/NIV]. As
has been removed in the Greek,
all
the
Vulgate,
most
of
the
Syriac,
and simple truth. This is another
for to scatter like dust, this is a
from a recent interlinear.) The
and all the Coptic. Why have the harsh tone? Doesnt sell.
usage mentioned in Thayers
attempt to foist a proven corrupt
text upon a wanton public which is Greek-English Lexicon of the New translators repented and included Also notice the ESV footnote:
this verse when they did not in
Some manuscripts. This is
easily wooed by modern scholar Testament, but it is one prefaced
versions of the NIV previous to
by in a sense unknown to prof.
absolute falsehood and decep
ship. In addition, the NU Greek auth. [professional authorities],
the 2011? [The voice should be
tion, as the vast majority of all
does not read, and when if falls, and it does not carry like dust.
active rather than passive: it will manuscripts contain the verse
nor does it read anyone.)
crush him.] And should begin.) not just the Greek!
[References to the Septuagint.])

Reads: And the one who falls on

this stone will be broken to pie
ces; and when it falls on anyone,
it will crush him. 5 Footnote:
5 Some manuscripts omit verse
44. (See evidence in NIV.)

NASB: And he who falls on this

stone will be broken to pieces; but
on whomever it falls, it will scat
ter him like dust. The footnote,
Some manuscripts do not have
verse 44, has been removed from
the 95 Update edition.

NIV: Anyone who falls on this

stone will be broken to pieces;
anyone on whom it falls will be
crushed.

KJV

ESV

Matthew 23:8 But be not ye

called Rabbi: for one is your
Master, [even] Christ; and all ye
are brethren.

ESV reads: But you are not to be

called rabbi, for you have one
teacher, and you are all brothers.3
Footnote: 3 Or brothers and
sisters.

(The Greek kathgts [koth-aygate-ace] means teacher, or

mastermost appropriately the
latter in this context. The opposing
text reads didaskalos, teacher
only. O in Greek means the,
not even.)

(The footnote contradicts the NAUBS Greek, which, as seen above,

reads brothers [Gk. adelphoi ].
None of the Greek source texts
reads brothers and sisters, so this
suggestion means to neuter the
reading. The traditional meaning is
inclusive of all persons in Christ.)

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.

NASB

NIV

NASB reads: But do not be

NIV reads: But you are not to be The words the Christ (o
called Rabbi, for you have one Cristo) appear in the Maj
called Rabbi; for One is your
Teacher, and you are all brothers. Teacher, and you are all brothers. ority Greekat least 85% of
cursives. These words also are
(The NIV committee has been im
(The NA27 labels kaqhghth,
included in manuscripts K (9th),
prudent in translating kathgts as Gamma (/10th), Delta (/9th),
teacher, or master, as an
teacher, and this version still is
alternative reading, based on ,
0102 (650 AD), 579 (1200), 700
based on the substantially
2
, D, L, Theta [], zero uncials largely
(1050), 892c (3rd copyist/ 850),
corrupt minority text. Hence, pre
th
th
0102 and 0107, f 1 . 13, and the
cisely as the other modern versions 1241 (1150), and 1424 (9 /10 ),
text! Why? Mostly because 1, B here, it omits the Christ. In pre
as well as in the Syriac Cureto
[Vaticanus], 892, 33, and some
nian (5th) and the Harclean (7th).
vious NIV editions, Master was
Byz. slightly differing from the used rather than Teacher. Why the Again, see NASB for minimal
change?)
support didaskalos, teacher.)
NU support of Teacher.
The vast majority of manu
scripts have verse 14includ
ing at least 85 percent of the
Greek. This comprises approx
imately 90 percent of NT min
(The above hints at harmoniza
uscules (cursives/9th cent. and
tion. But no proof existsjust
(Three of the earliest NT Greek
later), andaccording to lead
modernistic theory. These mss are
uncials omit this verse: ; B; D.
27
ing modernistic scholars Aland
Also supporting the NU text are L, clarified in the NA 13apparatus: W; and Metzger (both deceased)
1
0102;
0107;
892;

;
the
Itala
Z, , , 33, 892, five Old Latin, a
of Greek un
Old Latin]; the Peshitta and 24.2 thpercent
few Byz. mss, the Syriac Sinaitic, [many
cials (4 -9th centuries). (Per
Harclean; the Syriac Curetonian;
the Sahidic, part of the Bohairic.
part of the Bohairic. But why would centage is based on my per
Testimony is diverse and broad,
sonal count of categorized ex
any scribe add words of Christ He
tant manuscripts.)
but does not offset the text.)
did not say?)

The verse is excluded entirely.

Footnote: 4 Some manuscripts
add here (or after verse 12) verse
14: Woe to you, scribes and
Pharisees, hypocrites! For you
devour widows houses and for a
pretense you make long prayers;
therefore you will receive the
(Also see Mark 12:40, Luke 20:47.) greater condemnation.
(Some manuscripts do not add
the remainder of this verse! They
include it as authentic; and they
number the vast majority!)

Puts verse 14 in brackets to indi

cate suspicion about authenticity,
then adds footnote: 46 This v not
found in early mss.

Omits
verse 14 and adds footnote:
40
Some manuscripts include here
words similar to Mark 12:40 and
Luke 20:47.

Matthew 24:7 For nation

shall rise against nation, and
kingdom against kingdom: and
there shall be famines, and pesti
lences, and earthquakes, in
divers places.

ESV reads: For nation will rise

against nation, and kingdom
against kingdom, and there will
be famines and earthquakes in
various places.

NASB reads: For nation will rise

against nation, and kingdom
against kingdom, and in various
places there will be famines and
earthquakes.

NIV reads: Nation will rise

against nation, and kingdom
against kingdom. There will be
famines and earthquakes in vari
ous places.

Matthew 24:36 But of that

day and hour knoweth no [man],
no, not the angels of heaven, but
my Father only. (Also see Mark
13:32.) (Man should be one.)

ESV: But concerning that day

and hour no one knows, not even
the angels of heaven, nor the Son,
but the Father only. 2 Footnote:
2 Some manuscripts omit nor the
son.

(As in the other versions fol

(The Greek kata [kah-tah] means lowing, pestilences is omitted.
among other thingsagainst But isnt the world being ravaged
or in diverse [manifold] places. by pestilences even now?)

(Remember that Jesus is co-equal

to God the Fatherhence, Mat
thews not alluding to the Son.
Even, after not, was omitted.)

(Once again, not some mss, but

the vast majority, including 90%plus of the Greek cursives!)

PROBLEM

(The NA27 posits that and pesti

lences, and earthquakes has been
harmonized to Luke 21:11, but the
only match is pestilence, itself!
Moderns uphold TC rules beyond
testimonyand reason.)

The (85+% of existing Greek)

reads loimoi (plague, disease,
pestilence). Also supporting the
Byz. text are C, , 0102
(Alex.), f 1,13, two Old Latin, and
the Peshitta and Harclean. Sup
(In the face of overwhelming
port for the NU text comprises
manuscript testimony, the NIV
modern favorite B, D, 892, a few
rides the NA27 in defiance. Also
among the minority evidence are a Byz., five OL, and the Syriac
few Byz. mss, the Syriac Sinaitic, Sinaitic and Sahidicsubstantial
witness, but easily overwhelmed.
and the Coptic Sahidic.)

The vast majority of Greek MSS

(90%+) support the reading of
the Byzantine Majority text:
omission of [h]oude o [h]uios.
The text is backed by 1, L,
(Testimony for the NA27 reading
(Some manuscripts? No! Clearly the W, 1, 33, 1 (1150/Caesarean),
are and 2, B, D, Theta [], 13, vast majority of Greek and otherwise! all the Vulgate, all the Syriac,
Look at the paltry support for inclu
a few Byz., and the Itala, others.
and all the Coptic (Bohairic and
Sahidic).
[See far right for more support.]) sion of oude o uio, at left.)

Reads: But of that day and hour

no one knows, not even the angels
of heaven, nor the Son, but the
Father alone.

Reads: But about that day or hour

no one knows, not even the angels
37
in heaven, nor the Son, but only
37
the Father. Footnote: Some
manuscripts do not have nor . . .

KJV

ESV

NASB

NIV

Matthew 25:31 When the

Son of man shall come[s] in his
glory, and all the holy angels
with him, then shall he sit upon
the throne of his glory.

ESV reads: When the Son of

Man comes in his glory, and all
the angels with him, then he will
sit on his glorious throne.

NASB reads: But when the Son

of Man comes in His glory, and
all the angels with Him, then He
will sit on His glorious throne.

NIV reads: When the Son of

Man comes in his glory, and all
the angels with him, he will sit
on his glorious throne.

(The modern Greek text [NU], the

Majority text, and the Textus Re
ceptus each read qronou doxe,
which correctly is translated
glorious throne rather than
throne of his glory. Doxs [doxce], a singular feminine noun,
also can be used as an adjective, as
in glorious, to describe throne.)

(The ESV, based on the 1971 RSV,

reads precisely as the NASB, be
ing founded upon identical Greek
minority texts. Each built upon the
previous version, as wellRSV
NT [1946] upon the ASV [1901,
after ERV], and NASB NT [1966]
upon the RSV.)

(This is the correct reading here,

except for the absence of holy,
according to the text and the
TR. The overall majority of mss
support the NU readingwithout
agioibut not the overall num
erical Greek testimony. The over
all majority is misleading because
10,000 are of the Latin Vulgate.)

(Glorious throne is an improve

ment upon the previous NIVs on
his throne in heavenly glory. The
NA reads, But when the Son of
Man comes in his glory and all the
angels with him, then He will sit
down upon his glorious throne.
All that is missing here is the
conjunctive particle when.)

Matthew 26:28 For this is

my blood of the new testament,
which is shed for many for the
remission of sins.

Reads: . . . for this is my blood

of the 3 covenant, which is
poured out for many for the
forgiveness of sins. Footnote:
3 Some manuscripts insert new.

Reads: . . . for this is my blood

of the covenant, which is poured
out for many for the forgiveness
of sins.

NIV: This is my blood of the54

covenant, which is poured out for
many for the forgiveness of sins.
Footnote: 54 Some manuscripts
the new.

Reads . . . they offered him

wine to drink, mixed with gall,
but when he tasted it, he would
not drink it.

Reads wine rather than vine

gar.

(Also see Mark 14:24 and Luke

22:20.)

Matthew 27:34 They gave

him vinegar to drink mingled
with gall: and when he had tasted
thereof, he would not drink.

(Jesus blood was not shed for the

(Some manuscripts? Nearly all old covenant. It had to be for the
mss! Again, insert implies a late new covenantan eternal prom
scribal interpolationan addition.) ise replacing a temporal one!
Kain, new, appears in the ,
A, C, D, W, 1 , 13, all the Syriac, all
the Latin [latt], the Sahidic, and
the Bohairic.)

(The problem with the Greek word

used here in the NU text, oinon,
is that, though it is a fermented
(Gall is bile secreted from the
(Offer is a stretch of the Greek drink [wine], it is not sour wine.
liver, and, as such, a bitter sub
edwkan [from didomi), which The Greek oxos is correct: sour
stance which biblically is used to means to give, to bestow [as a winevinegar. Even the Septua
denote bitterness of spirit [Acts
gift], to supply, furnish [neces gint, the Greek Old Testament
8:23, Lamentations 3:19].)
sary things], to deliver, to reach which many moderns highly favor
out, extend, present, to entrust, above the Hebrewreads oxo
(By the most-accurate definition, commit, or to pay. None of
[Ps. 69:21], vinegar. The NU
hqelen [thelen ] here means
these meanings equates to offer text source is outnumbered, but
Jesus did not want to drink it, or in this context.)
moderns use the Byz. to their
did not intend to drink it.
advantage when possibleK, The
ta, and Pi being such. [See NIV.])

PROBLEM
The Byzantine (at least 85% of
extant Greek) reads agioi
(holy) before angels. The
text is supported by A, W, 13
(11th-15th/13 mss), one OL, the
Syriac Peshitta and Harclean,
and part of the Bohairic. The NU
text of modern Bibles is sup
ported by minority-text staples
, B, D, L, and 33, plus 1, ,
565, a few Byzantines, nearly
all the Latin, the Sahidic, and
part of the Bohairica diverse
and broad testimony, but not
enough to offset the .

The vast majority of Greek

manuscripts include new.
Jesus is referring to the new
covenant, which, as ment
ioned in Hebrews 8:6-13, ex
plicitly replaces the old cove
nant as being a better one! Mo
(Some manuscripts? No! The
derns boast about the supre
overwhelming majorityat least macy of the NU witness, led by
their preferred Aleph, B, and
85 percent of the total extant
Greek minuscule [cursive] manu 33, but these are substantially
corrupt! Also supporting the
scripts included. The translators
Greek are 37 and
did not want to confuse the read minority
45
, L, Z (Alex.), Theta (),
ers with the facts!)
0298 (Caes.), and a few Byz.
Oinon, fermented drink, is
incorrect! Oxos, rather, is
sour winevinegar. Vinegar
fulfills prophecy in Psalm
(See note at immediate left.)
69:21: They also gave me gall
in my food; and in my thirst
(Moderns stand by , B, and D,
they gave me vinegar to drink.
1 , 13
plus K, L, Theta [],
, 33,
and specified uncial support:
some Byz. different slightly from A (5th); E (8th); F (9th); G (9th);
the Majority text [al ], most of the H (9th); N (6th); W (5th); (Del
Latin, the Sinaitic, the Sahidic, and ta037/ 9th); (Sigma042/
the Bohairic. Diversity and broad 6th); (Phi044/9th); 0250
ness of support are won by the NU (750 AD); 0281 (7th-8th). Other
Greek, but oinon simply is incor support are four Old Latin (2nd),
and the Syriac Peshitta (2nd)
rect.)
and Harclean (7th). (The UBS4
does not even notate the text.)

Reads wine rather than vine

gar.

KJV

ESV

NASB

NIV

Mark 1:1 The beginning of Reads: The beginning of the

Reads: The beginning of the
the gospel of Jesus Christ, the
gospel of Jesus Christ, the Son of gospel of Jesus Christ, the Son of
Son of God; . . .
God.1 Footnote: 1 Some manu God.
scripts omit the Son of God.
(The NA27 modern critical appa
ratus states that , Theta [],
(Why do modern text critics cast uncial 28 [Byz./ca. 950], a few
doubt on the overwhelming major
more Byzantine mss, Lectionary []
ity of manuscripts by adding this
2211, and one Sahidic MS do not
confusing tidbit? Shameless. At
include Son of God. So the com
most, less than one quarter of the mittee was correct in leaving the
total NT Greek testimony omits
reading unmolested. They know
this phrase! [See majority testi
or at least have manifestedthe
mony in Problem, far right.])
truth, here.)

Reads: The beginning of the

good news about Jesus the Mes
siah, the Son of God,33 Footnote:
33 Some manuscripts do not have
the Son of God.

Mark 1:2 As it is written in

the prophets, Behold, I send my
messenger before thy face, which
shall prepare thy way before
thee.

NIV reads: As it is written in

Isaiah the prophet: I will send
my messenger ahead of you, who
will prepare your way34
Footnote: 34 Mal. 3:1.

(It is critical to note that this OT

quotation appears in two passages,
and by different prophets: Isaiah
40:3 AND Malachi 3:1. Both
verses speak of John the Baptist,
but it is two prophetsnot Isaiah
alonewho proclaim this OT
prophecy!)

Mark 1:14 Now after that

John was put into prison, Jesus
came into Galilee, preaching the
gospel of the kingdom of
God, . . .

ESV reads: As it is written in

Isaiah the prophet, 2 Behold, I
send my messenger before your
face, who will prepare your
way, . . . Footnote: 2 Some
manuscripts in the prophets.

NASB reads: As it is written in

Isaiah the prophet: BEHOLD, I
SEND MY MESSENGER 49 AHEAD OF
YOU, WHO WILL PREPARE YOUR
WAY; Footnote: 49 Lit before
your face.

(The NA Greek reading Isaiah the

prophet is incorrect according to
the manuscript evidence. Correct
is en tois prophtais, in the prophets. [See evidence testimony at
far right.])

(No footnote appears to mention

any other reading. This is decep
tion, and the translators probably
did not include the Byzantine
reading because of their favorite
evidence: , B, and D. To many
moderns, the corrupt Aleph and B
are tantamount to absolute truth!)

PROBLEM

At least 4,400 of the extant

5,700-plus (76%) total NT
Greek manuscripts (incl. lec
tionaries) contain Son of
God! Also containing these
words are 1, Codex Vaticanus
(The NIV translators changed
(B), Codex Bezae (D), L, W,
gospel to good news and
Christ to the Messiah. Why? 2427, a few Byz., and all the
Firstly, gospel is traditional and Latin, Syriac, and Coptic.
a biblical term. Secondly, the / Opposing are no more than a
TR and NU texts all read Cris dozen or so manuscripts
to, not Messia. [See footnote (NASB note). Evidence for
at right for testimony against
[h]uiou Theou thus is thor
Some manuscripts.])
oughly overwhelming.
Isaiah the prophet probably
is a scribal error. The NU has
substantial support beyond the
NASB witnesses: Delta (D); ;
1; 205; 565; 700; 892; 1071;
1241; 1243; 2427; some Byz.
(The NET refers to its nine speci cursives; the Peshitta; Harclean
fic MSS witnesses as early, but margin; Palestinian; all Coptic.
six are no earlier than 850 AD! As But the text has much the
same: A; W; 28; 180; 579; 597;
for ahead of you, the Greek is
1006; 1010; 1292; 1342; 1424;
the same, but pro proswpou
1505; [E; F; G; H; P; ]
sou does not mean ahead of
13
you. It means before thy face. (disputed); f ; Lect; the Harc
lean. Yet, the Byz. Greek ma
And note how the NIV removes
idou, behold, look, see, or jority and Malachis prophecy
derail the opposition.
surprise. Why?)

NIV: After John was put in pris Kingdom of God is the read
on, Jesus went into Galilee, pro ing in the profound majority of
claiming the good news of God. mss: a vast majority of the
Byzantines; A; D; W; the Pe
(Good news and gospel have shitta; most Old Latin and all
of the Vulgate; and part of the
(Obviously, kingdom of God is
the same meaning, according to
pt
omitted here. Furthermore, the
(Taken into custody is literal
the Greek euaggel [you-ang-gel- Bohairic (bo ). The NU
Greek
is
supported
by very
(What is missing in these modern word here translated arrested
from the Greek paradothnai [par- ee-]. Nevertheless, the gospel of
broad and diverse evidence: ;
translations is the clarifier king comes from the Greek parado
a-doth-ay-nahee]. However,
Jesus Christ is a sacred thing, so to
1 ,13
dom of God, which is specifically thnai, meaning to commit, to imprisoned or put into prison replace it with the pedantic good B; L; ; ; 28; 33; 565;
deliver
up,
to
put
in
prison,
to
579;
892;
2427;
a few Byz.;
more
accurately,
effectively,
and
the type of good news or gos
news certainly seems irrespon
four
OL;
the
Harclean;
the
give
over
or
give
up.
Hence,
the
illustratively
describes
the
event.
pel being preached!)
Greek has not been transmitted
Gospel of God less fully descri sible and disrespectful. Where is
Sinaitic; the Sahidic; and bopt
the sense of godly reverence in
absolutely literally here. And the
bes the type of good news being
(5 or more mss); others. But the
essence of this independent clause is preached. Interesting that footnotes these NIV translators? And what
textat least 85% of Greek
not just the arrestimprisonment!) fail to mention the /TR ending.) about the longer ending?)
still carries the day.
ESV: Now after John was arrested, Jesus came into Galilee,
proclaiming the gospel of
God, . . .

NASB: Now after John had been

56 taken into custody, Jesus came
into Galilee, 57 preaching the gos
pel of God, . . . Footnotes: 56 Lit
delivered up 57 Or proclaiming.

KJV

ESV

NASB

Mark 3:15 And to have

ESV reads: . . . and have
power to heal sicknesses, and to authority to cast out demons.
cast out devils: . . .
(Excluding to heal sicknesses
without footnote, especiallyis
(In this particular case, the KJV
extremely irresponsible in the least
translators chose the best Greek
and, more likely, a modernistic ef
word, daimonion (demon), but op fort to revoke Jesus and his dis
ted for the less-appropriate English ciples power over bodily afflic
word, devils, rather than de
tionsfor whatever reason. Most
mons. The Greek daimon also
moderns manipulate the source
could have been used.)
texts, centrally using the NU,
but also using Byz. readings when
essential and/or convenient. [The
committee removed the word to
before have. ??])

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.

Reads: . . . but whoever blas

phemes against the Holy Spirit
never has forgiveness , but is
guilty of an eternal sin.

Mark 6:11b Verily I say

unto you, It shall be more toler
able for Sodom and Gomorrha in
the day of judgment, than for
that city.

ESV: This last portion of verse

11 is completely omitted from
the NU text.

(The NA27 Greek source reads

amartmatos [or amartias ], sin,
(The KJV translators chose to
rather than krises, damnation,
leave out in this age [eternally] or judgment. Moderns do not
after forgiveness, evidently
seem to distinguish between sin
having decided that in this age and damnation, based on the
might confuse readers. But ei
absence of any footnote. Sin [or
ton aiwna, in this age,
missing the mark (of Gods per
appears in both the & TR. They fection)] has significant support in
, B, L, Delta [D], , 28, 33, 565,
both also have has not after
Ghost [Spirit].)
892, and 2427 [19th].)

(Also see Matthew 10:15.)

(The NASB translators are being

selective about their footnoting.
Have they attempted to denigrate
the divinity of Christ by failing to
footnote, herepower to heal
sicknesses? Are only our physi
cians, with modern technology,
able to heal sicknesses? Have
Gods chosen vessels no power to
do sothose given the gift of
healing by the Holy Spirit?)

NIV

PROBLEM

Some scribe(s) made a serious

error of omission here, leaving
out a key phrase in this verse.
(The NA27 apparatus states that to It does not appear in the min
ority Greekhere far less than
heal sicknesses is an insertion,
one percent of extant NT mss.
according to nearly all available
manuscript evidence: ; A; C2; D; But the Majority text includes
W; ; 1 . 13; 33; 579; 700; 1424; erapeuein tas nosou
kai (to heal sicknesses and),
2542; and most of the Latin and
as does more than 99% of all
Syriac Harclean [the latter two
other extant manuscript testi
with some slight variation].)
mony. (See Matt. 10:1 and
16:18, and 1 Cor. 12:9.) Why
do modern text critics doubt
the authenticity of this verse?

NIV reads: . . . and to have au

thority to drive out demons.

Modern versions mitigate the

severity of the sense: eternal
sin rather than eternal damn
ationdifferent Greek words:
amarthmato (sin) vs. kris
(Again, no footnote to mark the
ew (damnation). The also
( The NA27 states that in this
agesee far leftis omitted by different final word. Further, could readsas noted at far left
not eternal sin simply mean to
has not after Ghost.
D, W, , 1 [ca. 1150], 28 [ca. 950],
readershowever confusinglya Damnation is supported by:
565 [ca. 850], 700 [ca. 1050], 2542 sin that lasts forever [all other sin
(at least 85%); A; C2; 1;
[ca. 1250], many Byz. mss, most being forgotten], rather than one
1424; two OL; the Peshitta and
or all of the Old Latin, and the
that is eternally punishable, hence Harclean; part of the Bohairic.
Syriac Sinaitic. But sin must be
warranting damnation? For the
But damnation doesnt sell
wrong because blasphemy against 2011 NIV he also has been
their Bibles. Most people do
the Holy Spirit ultimately means changed to they for gendernot want to know and hear
rejection of Christ!)
inclusive purposes. Incorrect!)
about damnable sin.

Reads: . . . but whoever blas

phemes against the Holy Spirit
will never be forgiven; they are
guilty of an eternal sin.

Again, the NU Greek text

makes a decent case here, with
a majority of 70% or fewer of
27
Greek mss opposing its read
(Omission without at least the typ (The NA credits the Majority
reading with additional support by ing. It also has broad and di
(This is done despite the paltry MS ical designation other mss is
1 , 13
verse testimony on its side. Yet,
evidence against the Majority
negligence! This exclusion evid A, , 33, three Old Latin, the
a substantial majority of the
Syriac
Peshitta
and
Harclean,
and
reading, etc.: moderns sacred old ently is based on harmonization,
Byzantines do read as the KJV.
part
of
the
Bohairic.
On
the
NU
uncials, Aleph [] , B, C, and D,
or parallel influence, the theor
When combined with the rela
side, primary witnesses , B, D,
plus four other uncials and several etical scribal practice of copying
and L have proven themselves sub tive reliability of witnesses A,
other lesser witnesses. [See NU
Scripture from one Gospelin
1 , 13, and the Peshitta, the
stantially corrupt based on sub
testimony in NIV notes, at right.]) this case from Matthew, in 10:15
standard biblical doctrine and other reading still is more credible.
to another to ensure consistency. factors. Minuscule 2427 is a for
And the same reading remains
Moderns uphold this theory.)
gery made no earlier than 1874!) in Matthew.

NASB: Verse 11b, at far left, is

omitted without footnote.

NIV: Verse 11b is omitted with

out footnote.

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
better for him that a millstone
were hanged about his neck, and
he were cast into the sea.

ESV

(Also see Matthew 17:21.)

NIV

PROBLEM

On the basis of only five ex

isting manuscripts, and fast
ing is removed from this verse
by nearly every modern
(The vast majority of the Greek (Only most modern scholars
Bible version. Is fasting now
at least 85%text includes and ancient duo of Aleph [ ] and B op unfashionable? Is it no longer
2
75
pose, along with 0274, 2427, and deemed important? The an
(The NA-UBS [NU] Greek text fasting, as do , , A, C, D, L, one Old Latin manuscript. Con
swers seem obvious. (The sig
W, , Y [Psi], Families 1 and 13
simply fails to include these two
temporary text critics lynch pin is nificance of fasting with prayer
1 , 13
[ ], 33, most Old Latin and all the /B combo. The modern criti is self-denial to enhance focus
critical words at the end of the
verse. Again, some is an abhor the Vulgate, the Syriac Harclean, cal apparatus foundation is upon on Christ and the invocation of
rent distortion of truth! [See NASB and some of the Coptic. No foot these two. [Remember that minus His healing power through
cule 2427 is a forgery.])
note here for longer ending.)
and NIV proofs.])
purity.)

Reads: And he said to them,

This kind cannot be driven out
by anything but prayer.5
Footnote: 5 Some manuscripts add
and fasting.

Reads: And He said to them,

This kind cannot come out by
anything but prayer.

Omits and fasting. Footnote:

39 Some manuscripts prayer and
fasting.

Reads: Whoever causes one of

these little ones who believe in
me to sin,7 it would be better for
him if a great millstone were hung
around his neck and he were
thrown into the sea. Footnote:
7 Greek to stumble; . . .

Reads: Whoever causes one of

these little ones who believe to
stumble, it 71 would be better for
him if, with a heavy millstone
hung around his neck, he had been
cast into the sea. Footnote:
71 . . . turned by a donkey . . .

Reads: If anyone causes one of

these little oneswho believe in
meto stumble, it would be better
for them if a large millstone were
hung around their neck and they
were thrown into the sea.

Based on the modern Greek criti

cal text, the NU, the ESV com
pletely deletes verses 44 and 46.
Footnote: 9 Some manuscripts
add verses 44 and 46 (which are
identical with verse 48).

NASB reads: [74 where THEIR

WORM DOES NOT DIE, AND THE FIRE
IS NOT QUENCHED.] Footnote:
74 Vv 44 and 46, which are iden
tical to v 48, are not found in the
early mss. (Author emphasis)

(Missing here is if anyone after

And and replacing whosoever. (The minority Greek includes
great [onikos ] before millstone.
(The Greek lqo [lee-thos] is
The Greek skandalis means to
used just thrice in the New Testa stumble, to offend, to entice to
ment to mean millstonea
sin. Correct: If anyone who
heavy, flat stone.)
should entice to sin any one of
these little ones . . .Byz./TR
(Also see Matthew 18:6 and Luke [Or, shall offend, or shall cause
17:2.)
to stumble.])

Mark 9:44 Where their

worm dieth not, and the fire is
not quenched. (Also repeated in
verses 46 and 48. Author)

NASB

(The Greek omission of eis me, in

me, is founded upon only uncials
Aleph, C, and D, the cursive Delta
[9th], four Old Latin manuscripts,
and about five Bohairic mss [bopt].
Note that the NA25 [1963] includes
ei me, in me. And should
begin this verse, according to the
NU text. The NU does bracket eis
me.)

(The NIV translators have done

rightly by not footnoting with a ref
erence to some mss or early mss
excluding in me. Rare wisdom for
them. But they did remove and at
the beginning. However, they rightly
changed sin to stumble, and
rearranged order of a large . . . and
he [they ] were thrown . . . . Note
the wrongful substitution of them
and their for him and he.)

Both Greek sources read And

whoever entices to sin one of
these little ones, yet the mo
dern versions have transposed
the first clause with believing
in me. (Entices to sin is
clearly the correct translation
of skandalise herenot
causes . . . to sin.) In me is
supported by the , A, B, C2,
L, W, , Y, 1 , 13, almost all
Latin, all Syriac, the Sahidic,
bopt, and 19 numerical majus
cules and minuscules, includ
ing 28, 565, 579, 892, and
1241.

Translators distort the truth in

NIV omits the verse: Footnote:
42 Some manuscripts include here the NASB footnote, as two
the words of verse 48.
fifth century old uncialsA
and Dinclude the verse. Al
(The NIV committee chose to be even so, the words appear in Theta
more irresponsible than that of the
13
th
NASB by deleting the verse entirely (9 ), f , some Old Latin and
and the Sy
more deceptive and sinister activity by all of the Vulgate,
(Essentially, modern critics have
Peshitta (2nd) and Harclean
the NIV translators. Removal here, in riac
foregone the true Greek readingin
th
(The translators write the early
effect, minimizes the penalty of eternal (7 ). The verse also appears in
the face of enormous evidence
damnationbut
it
corresponds
pre
the
text. Translators seem to
against suchbecause of their two MSS in reference to only , B,
and Cthree of the five old un cisely to the revered and B. This is disapprove of the repetition
most-beloved MSS, Aleph and B.
whose
of this phrase, as well as of the
Another of their preferred sources, cialsplus W [5th], again appeal decadent by the committee, 44
foreboding tone. Some early
ing to moderns liberal futility.
previous edition included, where
C, opposes, as do others. Moderns
also are absolutely convinced that
Also supporting omission are Delta their worm does not die, and the fire is scribes also took liberties in
45
their copying by removing
any repetition is falsity. The UBS4 and Psi, f 1, two later uncials and
not quenched. Some manuscripts
repetition. Satan is a master of
has no references to vv. 44 and 46 at two minuscules [cursives], the
hell, where their worm does not die,
partial truthsseen here!
all! NA27 has removed the verses.) Coptic, and some others.)
and the fire is not quenched.)

KJV

ESV

NASB

Mark 10:21 . . . One thing

thou lackest: go thy way, sell
whatsoever thou hast, and give to
the poor, and thou shalt have
treasure in heaven: and come,
take up thy cross, and follow
me.

ESV: . . . You lack one thing:

The independent clause take up
go, sell all that you have and give thy cross is omitted.
to the poor, and you will have
treasure in heaven; and come,
(The minority Greek omits the key
follow me.
phrase apas ton stauron [or apas
(The Greek in both the text and ton stauron sou ], taking up thy
the NU is identical, including
cross. The cross here is the daily
word order, yet the ESV committee burden of obedience to Gods
(Note that the KJV does transpose transposes You lack and one
the final two clauses, follow me, thingwholly unnecessary med Worda command most unwel
dling. Active sentence form ideally come to todays lukewarm
and taking up thy cross, also
is preferred academically, but this believers!)
changing the tense.)
is Gods Wordand contemporary
(See Matthew 16:24, Luke 9:23.) writing calls for a mix of voices.)

Mark 10:24 And the dis

ciples were astonished at his
words. But Jesus answereth
again, and saith unto them,
Children, how hard is it for
them that trust in riches to enter
into the kingdom of God!
(Also see Matthew 19:24, Mark
10:25, and Luke 18:25.)

Mark 11:26 But if ye do

not forgive, neither will your
Father which is in heaven forgive
your trespasses.
(Also see in Matthew 6:15, and
similar in Proverbs 21:13.)

NIV

PROBLEM

The independent clause take up Despite the vast majority of

manuscripts (85%+) supporting
thy cross is omitted.
the inclusion of taking up thy
(The minority texts opposition is cross after and follow me,
very substantial, according to the modern versions have omitted
NA27: Aleph; B; C; D; Delta [D]; the former. Omission reduces
[Theta]; [Psi]; three Greek un the burden of discipleship.
cials; two cursives; a few Byzan How convenient for the mo
tines slightly different from the dernistic critical translators and
their readers. Supporting the
[pc ]; some Old Latin and all the
Byz. text are A, W, f 13, some
Vulgate; the Egyptian Bohairic;
cursives (+ sou [thy]), and all
others.)
the Syriac.

The Majority text reads, for

NIV reads: . . . Children, how
hard it is to enter the kingdom of the ones having put trust in
riches (chr-ma) to enter into
God.
the kingdom of God. The
(Jesus mentions money and riches NA27, largely based on the W-H
(The bases for the omission of the at least 31 times in the New Testa
1870 NT and Tischendorfs
clause for them that trust in
mentone of His most-emphas 1872 NT, omits for them hav
(The translators omitted answer
riches are only [Aleph], B, Delta ized topics. Yet, in a critical verse, ing put trust in riches. Uncials
ing before said. In the ESV re
[9th], Psi [8th or 9th], the Sahidic
here, a modernistic text apparatus A, C, D, and include this
verse interlinear, the Greek apo
Coptic [3rd or 4th], and a few of the based on a minority of corrupt
phrase, as well as f 1 , 13, some
kritheis [apokriei] appears,
rd
th
manuscripts is used to defy one of Old Latin and all the Vulgate,
Bohairic Coptic [3 or 4 ].)
but is not translated in English.
the most-profound points in Scrip all the Syriac, plus part of the
What message are the translators
ture: that a preoccupation with
Bohairic. Including the omitted
and publishers trying to commun
wealth often precludes salvation
portion would indeed offend
icate here? Objectivity? This
by distracting a person from other todays wealthy. The true read
would be unusual for the ESV.)
wise turning to the Savior.)
ing wouldnt sell.

ESV reads: . . . Children, how

difficult it is 2 to enter the king
dom of God! Footnote: 2 Some
manuscripts add for those who
trust in riches.

NASB reads: . . . Children,

how hard it is to enter the
kingdom of God!

This verse is omitted by the ESV.

Footnote: 4 Some manuscripts
add verse 26: But if you do not
forgive, neither will your Father
who is in heaven forgive your
trespasses.

Verse 26 is bracketed to indicate

suspicion about validity.
Footnote: 33 Early mss do not
contain this v.

(The NA-UBS exclude this verse

despite its importance: The Father
will not forgive ones sins until he/
she first forgives those of others
against him/her habitually, as a
true follower of Christ. Support for
inclusion partially comprises K, X,
Pi, 28, 1010, 1241, and most lect
ionaries. [See morefar right.])

Only 10 Greek mss, plus a few

Verse 26 is omitted. Footnote:
26
Some manuscripts include here cursives, two OL, the Syriac
Sinaitic, the Sahidic, and part
words similar to Matt. 6:15.
of the Bohairic, do not include
(The NIV 2011 translators changed this verse. The two earliest
tactics, here, going from the decep manuscripts (ca. 325-360 AD),
(The minority texts omission is
tive some manuscripts include this excluding fragments, do not
supported by nine uncials, B, verse to more modernistic theory: include this verse (, B). How
the aforementioned harmoniza
L, W, D, , 565, 700, and 892
ever, three of the earliest five
tion. Were some of the committee manuscripts (A, C, D) include
and one minuscule, the forged
members also on the NET team, or the verse. Again, some manu
2427, plus a few Byzantines differ did they simply take a hint from
ing slightly from the , two Old this version? Likely both. Modern scripts is a major distortion of
the truth! Also supporting the
Latin, the Syriac Sinaitic, and part Bible translators have a habit of
are Theta, f 1 , 13, 33, some
working on multiple versions
of the Bohairic.)
OL and all Vulgate, the Peshitta
sometimes simultaneously. You
pt
see, they get paid more this way.) and Harclean, and the bo .

KJV

ESV

NASB

Mark 13:33 Take ye heed, ESV reads: Be on guard, keep

watch and pray: for ye know not awake. 1 For you do not know
when the time will come.
when the time is.
Footnote: 1 Some manuscripts
(The KJV actually is a bit idiomat add and pray.
ic here. The literal translation from
the Majority text is: Be watchful, (The ESV translators have changed the tense in English. The Byz.,
stay awake [or be attentive, or
Textus Receptus and critical texts
be ready], and pray; for you do each read kairos estin, time is.
not know when the time is.)
Obviously, this is a change for al
leged easier reading, but it is in
correct. The time when something
is is the time it will occur!)

NASB reads: Take heed, keep

on the alert; for you do not know
when the [appointed] time will
come.

Mark 15:28 And the Scrip

ture was fulfilled, which saith,
And he was numbered with the
transgressors.

NASB contains the verse, with

question: [49 And the Scripture
was fulfilled which says, And he
was numbered with transgres
sors.] Footnote: 49 Early mss do
not contain this v.

NIV

PROBLEM

NIV reads: Be on guard! Be

alert23! You do not know when
that time will come. Footnote:
23 Some manuscripts alert and
pray.

The text under girds the

KJV, as do seven significant
uncials (incl. L &W), f 1 , 13,
some Old Latin and all Vulgate,
plus , A, C, , , and all the
(The liberty was taken to add
Syriac and Coptic! Thus,
appointed here. Why do scholars (The Greek blpet [blay-pehsome is outright deception!
think they have the authority to
tay]
means
behold,
beware,
(Most would be correct.) Do
tamper with the Word of God? Bill
see,
take
heed,
perceive,
or
these committees and their
Mounce explains one tenet in
look on [or to], not be on
corporate owners not want
Greek for the Rest of Us: The
guard.
Agrupnite
means
to
keep
people to pray? Minority de
translators are trying to help you
fense exists only in uncials B
understand not only the words, but awake, or to watch. The NU
does not contain kai proseuches
and D, 2427, a few Byz. mss,
what the words mean. [This is
modern translation theory.])
th, and pray. Some mss?)
and three Old Latin.

NIV omits the verse. Footnote:

27 Some manuscripts include here
words similar to Luke 22:37.

All five old uncials omit, as

do Psi (), 2427 (19th), a few
Byz., one OL, the Syriac Sin
aitic, the Sahidic, and part of
the Bohairic. But the text (at
(Bishop Charles Ellicott, who ser least 85%), L, , 083 (6th) and
ved as the chairman of the 1881- 0250 (8th), Families 1 & 13
(Modern critics argue that this
85 ERV translation committee, yet (1 , 13), 33, most OL and all
verse is an interpolation, a late
(Yes, the few earliest extant
existing and usablemanuscripts, earlier admitted that the Byzantine Vulgate, and the Peshitta and
insertion by a misled scribe. But
Harclean, do include this verse.
(The footnote does not even allude from the second and fourth centur text dates back to at least the
the verse fulfills OT prophecy
ies
[papyri
and
uncials],
do
not
to
Isaiah
53:12!
Omission
and
fourth century. [See NASB note.] Again, moderns hypothesize
directly stated in ScriptureIsaiah
about the verses alleged
contain
this
verse.
But
the
Byz
failure
to
acknowledge
Isaiah
53:
Some is disingenuous! See the assimilation from Luke 22:37
53:12b!)
12 is egregious, outrightly denying antine majority dates back to at
evidence at far right.)
(NET).
fulfillment of this Scripture!)
least the fourth century!)

The ESV omits this verse, just

placing a footnote, despite the fact
that the verse fulfills the prophecy
of Isaiah 53:12. Footnote:
5 Some manuscripts insert verse
28: And the Scripture was fulfilled
that says, He was numbered with
the transgressors.

The fact is, yes, the two oldest

manuscripts (excluding frag
ments) do not include this pas
sage. But out of the extant 5,700plus NT Greek witnesses, only
(Add refers to moderns belief
Aleph and B, one cursive, the
that some scribe[s] inserted the
Sinaitic, and several other MSS,
words into manuscripts normally
27
(In
the
NA
critical
apparatus,
do not have this passage. What is
dating back no further than about
moderns use 25 notation lines to
more, three of the earliest five
the
tenth
or
eleventh
centuries.
In
EARLIEST MANUSCRIPTS DO NOT
discredit
the
last
12
verses.
All
manuscripts do include the pas
1
INCLUDE 16:9-20.] (Some are his A Students Guide to New Test manner of theories and postula
sage! Earliest manuscripts re
(Without this longer ending, the
ament Textual Variants [1998],
two.)
tions, however, do not overturn the fers to what conservative biblical
Gospel of Mark would end with,
Bruce Terryin APPENDIX:
bottom line: overwhelming evi
scholars (for 500 years) have lab
[They] fled from the sepulchre;
The Style of the Long Ending of
dence of authenticity. The vast ma eled, in fact, as two of the three
(The footnote, whose marker
Markdebunks common mo
for they trembled and were
jority of NT Greek, 29 specific un
appears after verse 20, partially
most-corrupt extant old un
amazed; neither said they any
reads:1 Some manuscripts end the dernistic theories most frequently cials [incl. A C D], nine OL, the
cialsAleph and B. Aleph and
used
to
discredit
vv.
9-20.
He
suc
Vulgate,
most
Syriac,
all
Coptic,
book
with
16:8;
others
include
ver
thing to any man; for they were
B are the only uncials omitting
cessfully refutes the focal four ar and four versions confirm them.
ses 9-20 immediately after verse
afraid!)
these verses.
[Italics question authenticity!])
8. . . Again, some are just two!) guments, and more.)

Mark 16:9-20 This passage

details the appearance of Jesus
after His resurrection: first to
Mary Magdalene, then to Cleo
pas and to another disciple, fol
lowed by to all the disciples
minus Thomas onceon three
occasions.

The ESV includes the entire pas

sage, but inside double brackets,
to seriously question its validity
as highly doubtful. A note
header immediately precedes
verse 9 in the ESV reverse inter
linear New Testament. The note
header reads: [SOME OF THE

The NASB includes the passage

but, but in brackets. Footnote:
9 Later mss add vv 9-20.

The NIV also includes the pas

sage, but questions its authenticity
by placing the entire passage in
italics. Removed note: The ear
liest manuscripts and some other
ancient witnesses do not have
Mark 16:9-20.

KJV

ESV

Luke 1:28 And the angel

came in unto her, and said, Hail,
thou that art highly favoured, the
Lord is with thee: blessed art
thou among women.

ESV reads: . . .Greetings, O

favored one, the Lord is with
you! 3 Footnote: 3 Some manu
scripts add Blessed are you among
women.

Luke 2:14 Glory to God in

the highest, and on earth peace,
good will toward men.

Reads: Glory to God in the high

est, and on earth peace among
those with whom he is pleased!3
Footnote: 3 Some manuscripts
peace, goodwill among people.
(People is truly undignified!)

(The Greek chaire means be

well, God speed, greeting,
(Actually, thou that art highly
hail, or rejoice. It is obvious,
favored is not entirely accurate
here, that hail, or rejoice
according to the text. Highly clearly is more suitable. Greet
is optional and unnecessary, and
ings to the woman who bore
thou that art simply is not in the Gods Son hardly is worthy. Also,
blessed is based on a different
Greek. This obviously was an
effort by the KJV reviser, Benja Greek word: eulogtos [eulogh
menh]. The NU Greek actually
min Blayney [1769 Oxford edi
begins with,And he came to her
tion], to add majesty to the verse. and said . . . Authn refers to the
This is the standard version, and
angel Gabriel, who in v. 19 had
is reproduced almost unchanged spoken to Zechariah about the up
coming birth of John the Baptist.)
in most current printings.)

(The Greek in both the NU and

Byz. [Maj.]/Textus Receptus reads
anqrpoi [an-thr-puh-eece]:
men or mankindthat is,
people. [But people is wholly
undignified in this context.])

Luke 2:43 And when they

had fulfilled the days, as they re
turned, the child Jesus tarried be
hind in Jerusalem; and Joseph
and his mother knew not of it.
(Also in verse 33.)

NASB

NIV

NASB reads: . . . Greetings63

favored one! The Lord is with
you. Footnote: 63 Or woman
richly blessed.

NIV reads: . . . Greetings, you

who are highly favored! The
Lord is with you.

(Based mostly on the Westcott-Hort

1870 text, Tischendorfs 1872
[eighth], and Bernhard Weiss 1903
[NA3], the Nestle-Aland [Novum
Testamentum Graece] text was
formed. Eberhard Nestle published
the first edition in 1898. Essentially,
the content of this text was based
upon Vaticanus B and Sinaiticus [].
But the W-H text was used to
formulate the 1881 ERV, the 1901
ASV, the 1946 RSV [among 14
others]then, later, the NASB.
Thus the last sentence absent from
corrupt mss!)

(The minority texts only recourse

for omission of eulogmen sou
en gunaizin, blessed art thou
among women, are Aleph, B, L
[9th], W [5th], Psi [8th or 9th], Family
1 [five mss], uncial 579 [ca. 1250],
three numerical majuscules, a few
Byzantine mss, and all the Coptic.
Meanwhile, supporting the text
are: uncials A, C, D, and Theta; f 13;
Alexandrian cursive 33; all Latin;
all Syriac.

PROBLEM
The Majority text reads: . . .
Rejoice, favored woman, the
Lord is with you, blessed are
you among women. The
angel even is omitted by the
NA text. But 16 other uncials
not mentioned in the NA appa
ratus because of their alleged
unimportancealso support
the former clause. Uncials B,
L, W, Theta, X, Y, plus 565,
1241, a few cursives, all Sahi
dic, and part of the Bohairic
support omission of the an
gel. When including the Ma
jority text, the evidence for
inclusion of both aforemen
tioned is conclusive.

(The overwhelming evidence against

the NU text not only includes 90-95
percent of the extant Greek, but also
12 significant uncials, Families 1
and 13, the Peshitta, and more.
Heaven was removed after high
est, in the 2011 revision, and those
whom he favors replaced.)

Reads: . . . Glory to God in the

Firstly, the majority of mss
highest heaven, and on earth
have Greek text very closely
peace to those on whom his favor matching the KJV reading.
rests.
Secondly, the modern read
(Supporting the NA-UBS texts are ing, derived from four of the
only Aleph [ ], A, B, D, W, a few
earliest five MSS, is incorrect,
(The NA27 refers to the majority
Byzantine mss, and the Sahidic
simply based on biblical doct
reading as an alternative rea
[with some variation]. For the 2011
ding. It records that good will
NIV, the translators added heaven rine. God wishes good will to
2
2
toward men appears in , B , L, to highest, which is not the mean ALL PEOPLE! (See Matt.
, X [Xi ], Y, 1 ., 13, and in all
ing here for [h]uphistois. They also 18:11; Luke 19:10; Rom. 5:6;
2 Cor. 5:14, 15; 1 Tim. 2:1; 4,
Syriac and Bohairic, as well as in replaced men with those for
gender inclusion.)
6.)
the text.)

ESV: And when the feast was

ended, as they were returning, the
boy Jesus stayed behind in Jeru
salem. His parents did not know
it, . . .

The NASB, also relying on co

dices Aleph and B (plus only el
even others), provides another
loose translation: But his par
ents were unaware of it, . . .

Reads: . . . Glory to God in the

highest, and on earth peace
among men 54 with whom He is
pleased. Footnote: 54 Lit of good
pleasure; or of good will.

The NIV is equally divergent from

its own source texts: After the
festival was over, while his par
ents were returning home, . . .

(The NU text reads goneis, par

(. . . The feast was ended is not (All three Greek texts read the same, ents, but the Byz. text, 85%-plus
of extant Greek, holds the fort,
correct according to the minority yet the translators evidently have
A; C; Psi; 0130 [ca. 850]);
Greek. The NU text in the ESV re inserted feast in verse 43 to clarify plus:
13; the OL; the Syriac Peshitta and
the circumstancesnot the mean
verse interlinear New Testament
are: ; B; D; L;
reads kai tas hmeras teleiosanton, ing. The NA refers to Isous o pais, Harclean. Opposing
W & ; 1 ; 33, 579, 700 & 1241;
and when they had completed the the boy Jesus, as an alternative
reading! [Ouk egnwsan more the OL/Vulgate [latt]; the Sahidic;
time [of the feast] . . . Other
more. [H]hmera does not mean
mss include only about 5-10% of properly means did not know
rather than were unaware.])
Gk.)
feast or festival, but days!)

The Majority text (also

Byzantine, Traditional,
Antiochian, Constantino
politan, or Ecclesiastical)
reads Joseph and his mother ,
as it should. Joseph was NOT
Jesus real father! God the
Father is Jesus father! (Par
ents is probably a ruse to es
cape controversy, as some var
iants read father.) Mary
birthed Jesus. Joseph was an
earthly surrogate father. The
Holy Spirit provided the "seed!

KJV

ESV

Luke 4:4 And Jesus an

ESV reads: And Jesus answered
swered him, saying, It is written, him, It is written, Man shall
That man shall not live by bread not live by bread alone.
alone, but by every word of
God.
(With no support but the mod
ernistically critically acclaimed
(Also see Matthew 4:3, 4.)
MSS Aleph [Sinaitic] and Vatican
(Utterances, or sayings, is a
[B], plus L and W, some Greek
more-accurate translation here, be cursives, the Syriac Sinaitic [4th],
cause the Greek is rhmati [rh
mati (ray-mah-tee)], which does the Sahidic, the Sinaitic and some
not mean Christ [logos ] or speci of the Bohairic, the remainder,
fic Scripture, but Scripture in gen nevertheless, is omitted. Notice no
eral.)
footnote about the longer reading.)

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 mens
lives, but to save [them]. And
they went on to another village.

Reads: . . . This is my Son, my

Chosen One;3 listen to him!
Footnote: 3 Some manuscripts
my Beloved.
(It may be that many modern crit
ics view this scribal error as a ref
erence to Isaiah 42:1 [. . . my
chosen one in whom my soul de
lights], but Matt. 3:17, Mk. 1:11,
Lk. 3:22 and 1 Peter 1:17 refer to
Jesus as beloved Son. Neverthe
less, the Majority reading is sup
ported by moderns favored co
dices A and C, plus W, 13, 33, and
many of the OL.)
ESV: And they went on to an
other village. Removed note:
(after verse 55): 6 Some manu
scripts add and he said, You do
not know what manner of spirit
you are of; . . . (Author trunc.)

(Also see Matthew 18:11 and Luke (Many among the Byzantine texttype of mssnot an overwhelming
19:10.)

majorityinclude this verse in its

plus: the TR; seven uncials;
(The Hodges-Farstad Majority text entirety,
1 . 13; several Old Latin [2nd]; the
version [1985] includes the first
Peshitta; others. TR/other versions
sentence unmolested. However,
containing this portion include:
Erasmus/1516; Stephens/1550;
the Robinson-Pierpont version
[2005] encloses it in single brac Beza/1598; Elzevir/1633; plus the
Geneva NT/1557; Tyndale/1526; the
kets to indicate doubt about its
1514/1517 Complutensian Polyglot;
authenticity. [??])
others.)

NASB

NIV

PROBLEM

NASB reads: And Jesus answer NIV reads: Jesus answered, It is Two of the oldest five extant
Greek NT MSS, and B, omit
ed him, It is written, MAN SHALL written: Man shall not live on
but by every word of God.
bread alone.32 Footnote:
NOT LIVE ON BREAD ALONE.
However, another two of the
32 Deut. 8:3.
(The absence of but by every
earliest five, A and D, include
word of God possibly might be
(Again, the footnote only attributes the phrase. The text includes
an error of haplographya scribal the quotation to its scriptural origin the phrase. Without these
error of omission because of dis in Deut. 8:3. But the OT scriptural words the meaning is incom
reference is truncated! Deut. 8:3
traction from copying, or simple
plete: What else does he live
reads, man does not live by bread by? Man certainly must live by
fatigue. Otherwise, it is either a
direct copying from a corrupt scri only, but by every word that pro
the Word of God, lest he be
ceeds out of the mouth of the LORD
bal exemplar [source mss], or a
hopelessly lost. Also support
does man live. Shall replaces
scribal interpretation [deletion]
does from the previous NIV ver ing the are , , and 0102,
based on belief. No footnote about sion. No footnote about the longer plus the Peshitta/Harclean, all
the longer reading!)
Latin, 1 , 13, cursive 33, more.
reading!)

Reads: . . . This is my Son, [My] Reads: . . . This is my Son,

whom I have chosen; listen to
Chosen One; listen to Him.
him.
27
(The NA labels agaptos
(Simply a more contemporary but
[beloved] as an alternative reading.
As always, the modernistic transla slightly less accurate, longer, and
less biblical variation of the
tion committees do not wish to
confuse the readers with the facts NASB reading.)
only to present the Word of God (Note: Numerous Greek uncials
based on their own skewed theor often are not mentionedevi
ies, beliefs, and preferences. For
dently based on spatial consid
whatever reason My has been
erationsin the NA because mo
designated as added [] when it
derns consider them unimportant:
already is in the Greekmou
e.g., E, F, G, H, K, P, R, S, U, Y, X,
[mou].)
and several others.)

NASB: Questions the authenti

city of the last portion of verse
55 and all of verse 56 by sur
rounding with brackets. Foot
note: 32 Early mss do not contain
bracketed portion.
(Single bracketing by modern
scholars denotes suspicion about
verse/passage validity. Double
bracketing means the material in
side is considered highly doubt
ful in validity, or wholly inau
thentic.)

Only five significant Greek

uncials45 , 75, Aleph, B, and
L(Alex.)plus X, four OL, the
Syriac Sinaitic (sys), all Coptic
(EgyptianSahidic/Bohairic),
four other Greek mss, and a
few Byzantine mss, replace
beloved with some variation
of chosen. The text, along
with uncials A, C, W, E, G, H,
P, and D, 13, 33 and 12 other
numerics, most OL, and the
Peshitta and Harclean, read
beloved.

Again, some manuscripts is a

profound understatement. The
verse is in a great many (pm)
pt
Byz. cursives (UBS4, Byz
1 , 13
part [??]),
, 8 OL, the
Vulgate, almost all Syriac, 11
specified uncials, more. No sup
port specifically is listed in eith
er the NA27 or UBS4 for omission
of the last portion of verse 55
(Once again, the NIV continues to and all of verse 56! (Support, by
implication, of course, is some
deteriorate via degradation of
to many [part] of the Byzan
Gods true word, as prescribed in tines.) The evidence proclaims as
the and TR. Also note the con profound a /TR victory here as
text of this verse, which clearly
anywhere else in this document!
justifies its appearance.)
Yet, text critics still cast doubt.

NIV: The last portion of verse 55

and all of verse 56 are omitted.
Removed note: d 55, 56 Some
manuscripts them And he said,
You do not know what kind of
spirit you are of, for the Son of
Man did not come to destroy
mens lives, but to save them.
56
And

KJV

ESV

Luke 11:2a And he said

Reads: And he said to them,
unto them, When ye pray, say, When you pray, say: Father,
Our Father which art in heaven, hallowed be your name.
Hallowed be thy name.
(No footnote appears to explain
the absence of o en tois
(Also see Matthew 6:9.)
ouranoi, which art in hea
ven! This despite the overwhelm
ing manuscript testimony favoring
its inclusion. This is simply unex
plainable, and unacceptable. [See
witness proofs in NIV and Prob
lem notes.])
Luke 11:2b Thy kingdom
come. Thy will be done, as in
heaven, so in earth.

NASB

NIV

Reads: And he said to them,

When you pray, say: 62 Father,
hallowed be your name.
Footnote: 62 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,49 hallowed
be your name . . . Footnote:
49 Some manuscripts Our Father
in heaven.

The Majority text reads Our

Father in the heavens . . . Let
your kingdom come, let Your
will be done as in heaven also
upon the earth. Not some ma
nuscriptsthe vast majority!
(Some manuscripts is highly
Furthermore, uncials A, C, D,
deceptive. The NA27 calls Our
W, , Y, and 070, Family 13
(This subjective remark in the
Father . . . heaven an alternative
(13 cursives), cursive 33vid
footnote is little more than mod
reading. But it is supported by
ernistic conjecturenothing more overwhelming testimony! Only
(some doubt) and many Old
than an unproven theory regarding 75, , B, L, uncials 1 and 700, 1, Latin (it), plus nearly all the
gospel harmonization! [Interpo the Vulgate, a few Byzantines, and Syriac, and all Coptic, support
lationadditionas well.])
the Byzantine text.
the Syriac Sinaitic oppose.)

NASB: Your kingdom come.

62
(The TC notes in the NET version Footnote: Later mss add
phrases
from
Matt 6:9-13 to make
explain this truncated reading:
The shorter reading is found, how the two passages closely similar.
ESV: Your kingdom come.

ever, in weighty MSS [75 B L pc ],

and cannot be easily explained as
arising from the longer reading.
Moderns insist that the reading that
is believed to explain its alternative
is probably correctusually the
shorter. [??] TC praxis No. 11 of
12 Kurt Aland. Also, the NET
translators refer to the few Byz.
mss here as weighty. Why now?)

PROBLEM

(Again, a theory commonly held by

modern biblical scholarshar
monization. Modernists have in
vented an entire vernacular in de
fense of their clearly corrupted
manuscript base. This theory in
volves the belief that some scribes
copied from portions of Matthew
for consistency with passages in
Luke.)

Luke 18:28 And Peter said, ESV reads: And Peter said, See, NASB reads: Peter said, Be
we have left our homes and
Lo, and we have left all, and
hold, we have left 31 our own
[homes] and followed you.
followed you.
followed thee.
Footnote: 31 Lit our own things.
(This
translation
committees
(Also see Matthew 19:27.)
Greek source reads, See [or
(Our own, as attested to by the
look, or behold], we have left Greek ta idia, refers to poss
essions. Opposingly, panta
our own [or our possessions]
and followed you. The essential simply means allpossessions,
difference here is the use of idios relationships, way of life, philo
[our own, or our homes] in the sophies, etc. In the NASB, our
own [homes] does not specifi
NU Greek versus panta [all] in cally refer to all things in ones
the . Our homes neither is a
life. And the addition of homes
correct interpretation of the NA- by the translators is an abominably
UBS Greek, nor is it the correct
weak attempt to more specifically
render an incorrect Greek reading.)
Greek, period.)

NIV: . . . your kingdom come.50

Footnote: 50 Some manuscripts
come. May your will be done on
earth as it is in heaven.
(Again, some manuscripts is a
monumental understatement. The
NA27 labels elthto a Basileia sou
[thy kingdom come] an alternative
reading, then omits the remainder of
the verse, citing 75, B, L, numerical
minuscule 1, the Vulgate, the Syriac
Sinaitic [4th] and Curetonian [5th],
and a few Byzantine MSS for
support.)

NIV reads: Peter said to him,

We have left all we had to fol
low you!

The vast majority of manu

scripts support the KJV read
ing: the text (all of them
cursives, as always); A; C; D;
W; ; 070; Y; 13; 33; many
Old Latin; the Peshitta/Harc
lean; the Curetonian; all Cop
tic. Note that later uncials
(6th-9th) support the KJV by a
margin of 80.2% to 19.8%!
(Nearly one quarter [24.2%] of
all NT Greek uncials are
Byzantine, as well.)

The ESV does follow its own

Greek source text. The NASB
and NIV, though close to their
underlying Greek sources,
(As seen in the NASB note, at
still are not entirely accurate
immediate left, all we had is a
thereto (stylization). The
more socially palatable way of
text is supported by , A, W,
expressing everything, or all
Y, 33, two Old Latin, the
without specifically saying so.
Latin Vulgate, and the Pesh
This is a compromise between the
Greek terms, one that soothes the itta and Harclean. Supporting
the critical text are 2, B, L,
contemporary readers minda
892 (9th), three Old Latin, a
less direct and extreme termino
few Byz. cursives, and the
logy and message. A shameful
Coptic Bohairica clear
concession to a lukewarm
minority of evidence.
public.)

KJV

ESV

NASB

NIV

Luke 21:36 Watch ye there

fore, and pray always, that ye
may be accounted worthy to es
cape all these things that shall
come to pass, and to stand before
the Son of man.

ESV reads: But stay awake at all

times, praying that you may have
strength to escape all these things
that are going to take place, and
to stand before the Son of Man.

NASB reads: But keep on the

alert at all times, praying that
you may have strength to escape
all these things that are about to
take place, and to stand before
the Son of Man.

NIV reads: Be always on the

watch, and pray that you may be
able to escape all that is about to
happen, and that you may be
able to stand before the Son of
Man.

(Be accounted worthy means

that the redeemed, the children of
God, should live sanctified lives
which exude the fruit of the spir
ita signal to the world that they
already have been justified and re
deemed through Gods grace.
These should be lives ordered after
Christslives consistent with
Gods requirements for those
already justified through faith in
His Son. [Ephesians 2:8, 9])

Luke 22:43, 44 And there

appeared an angel unto him from
heaven, strengthening him. And
being in an agony he prayed
more earnestly: and his sweat
was as it were great drops of
blood falling down to the
ground.

(The Greek agrupneite [ag-roopnigh-teh] means be awake, and

watch, so stay awake is an
acceptable English translation
though probably not preferred.
Have strength to escape appears
in only about 45 of the extant NT
Greek uncials. This readingwith
the Greek katiscushte [kahtis-khoo-say-teh], here to pre
vail, or to be superior in
strengthdefies the pretribu
lational Rapture! [See NASB note.]
But supporting the KJV are the
Majority text []; A; C; L; W;
Theta; Psi; 1 . 13; 33; the OL/
Vulgate [lat]; two other versions.
Minority support: ;B; L; T; W;
Psi; 070; f 1; 33; 579; 892; a few
Byz.; the Coptic [Egyptian].)

Reads: And there appeared to

him an angel from heaven,
strengthening him. 44And being in
an agony he prayed more earn
estly; and his sweat became like
great drops of blood falling down
to the ground.7 Footnote:
7 Some manuscripts omit verses
(As it were, in this context, does 43 and 44.
not signify that the intensity of
Christs angst compares his sweat (The translators have been judi
drops to blood, as a simile, based cious, defying the RSV and other
moderns by leaving these verses,
on the subjunctive tense. Rather,
the Greek word egeneto [from
then footnoting. They also have
ginomai]combined with
understated how many manu
thromboi, great blood drop
scripts omit these verses: a very
means His sweat literally be
substantial portion. See testimony
came blood, or mingled with it.) in NIV notes.)

PROBLEM

The minority Greek sources for

the modern versions support
their readings but are incor
rect. The Majority text reads,
Watch therefore in every time
praying that you may be ac
counted worthy to escape all
the things being about to hap
(Note that this particular reading
pen, and to stand before the
(Once
again,
the
source
Greek
nullifies the pre-tribulational Rap
Son of Man. The ESV, NASB
here
nullifies
the
pre-tribulational
ture! The implied result is, as this
and NIV nullify the pre-tribu
Rapture!
The
NIV
reading
also
verse reads in the NASB, that
lational Rapture, seeming to
misrepresents
the
source
text
with
those saved before the Great
indicate that ardent prayer and
Tribulation still must endure it! Al . . . that you may be able to
watchfulness mayit is hoped
ternatively, the implication is that, stand, possibly indicating that
deliver believers from the
some meritorious human behavior Antichrists deadly persecu
through prayer, the redeemed
may lead to believers redeemed
through Christ may be able to
tion. But the pre-tribulational
hide themselves from the Anti appearance before Christ. Notice Rapture is biblical! See these
christs wrath. The NA27 apparatus the difference in the KJV: and to passages: Luke 17:34-36; 1
Corin. 15:51, 52; 1 Thess.
stand , . . . rather than . . . may
reads that katiscushte, to
4:15-17; Rev. 3:10. It is scrip
be
able
to
stand.
No
Greek
have power, to have strength,
tural fact that those accepting
minority
text
support
exists
for
or to overpower. The only other
Christ as Savior before the
that
you
may
be
able
to
stand.
support for this readingbeyond
Tribulation begins will be
27
that at immediate leftis cursive [Not listed in NA or UBS4.])
taken to heaven to meet the
1241 (Alexandrian/1150 AD). The
Lord in air (1 Thess. 4:17).
correct reading is kataxiw
Overwhelming evidence sup
qhte, to be accounted worthy.)
ports the Byzantine text.
Yes, some early manuscripts,
including at least three of the
oldest (including two ancient
papyrus fragments), omit these
versesamong a total of nineplus Greek in opposition to the
Byz. But the vast majority in
clude the verses, including two
of the earliest five Greek MSS.
Jesus was God, but He also was
892, 1006, 1010, 1071, 1241,
such in human form: 100% di
1243, 1292, 1342, 1424, and 1505 (Minority support for omission
vine and 100% human. In His
th
th
45
from the 8 to 13 centuriesdo comprises: Aleph-1; ; A; B; N; humanity, he felt angst and need
contain these words. Others: E; F; T; W; uncials 579 [ca. 1250 AD]
ed strength. This did not render
G; H; Q; ; ; 0171; 1 ; 11 OL; and 1071 [ca. 1150]; and 844 [ca. Him less than God. See support
in NASB notes. (*A relatively
the Vulgate [10,000]; all Syriac;
861]; and a few Byzantine mss
rare medical condition called
part of the Bohairic.)
slightly different from the Major hematohidrosis causes con
comes from stricted blood vessels around
(The NA27 includes vv. 43-44, but ity. Versional support
rd
th
the
Sahidic
[3
or
4
],
part of the sweat glands to burst under great
puts them in double brackets to
rd
th
stress, resulting in blood actually
indicate near certainty that they are Bohairic [3 or 4 ], and one Old
Latin manuscript. Not many.)
entering the sweat glands.)
spurious.)

Reads: An angel from heaven

appeared to him and strengthened
him. 44And being in anguish, he
prayed more earnestly, and his
sweat was like drops of blood
38
(Most early mss [extant] is cor falling to the ground. Footnote:
38
rect. However, numerical mss 13, Many early manuscripts do not
157, 180, 205, 565, 597, 700, 828, have verses 43 and 44.
Reads: 53 Now an angel from
heaven appeared to Him, strength
ening Him. . . . Footnote:
53 Most early mss do not contain
vv 43 and 44.

KJV

ESV

NASB

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?

Reads: They also blindfolded

him and kept asking him, Prophesy! Who is it that struck
you?

Reads: . . . and they blindfolded

Him and were asking Him, say
ing, Prophesy, who is the one
who hit You?

Luke 23:34 Then said Jesus,

Father, forgive them; for they
know not what they do. And
they parted his raiment, and cast
lots.

ESV: And Jesus said, Father,

forgive them, for they know not
what they do.2 . . . Footnote:
2 Some manuscripts omit the
sentence And Jesus . . . what they
do.

NASB: 48 But Jesus was saying,

Father, forgive them; for they do
not know what they are do
ing. . . . Footnote: 48 Some early
mss do not contain But Jesus was
saying . . . doing.

(NKJV footnote reads: NU-Text

brackets the first sentence as a lat
er edition. NU refers to the cur
rent, naturalistic critical text, an
apparatus containing editorial
changes incorporated into the
Scriptures by modernists of the
18th, 19th,, 20th, and 21st centuries.
[In this case the 19th and 20th
centuries, because neither of these
critical texts existed before 1898,
and the NA28 was released in
2012.])

(The vast majority of extant [exist

ing and usable] manuscripts, Byz
antine and otherwiseabout 99
percent overallinclude this
verse! So why is it considered so
dubious by modern liberal critics?
Because it opposes what they refer
to as many important manu
scripts [NET note]. The many
[NET note]: 75 1 B D* W 070
579 1241 pc sys sa. 75 is the pre
decessor to B, pc [paucity] de
notes a few of the Byz. cursives,
sys are the Syriac Sinaitic, the sa
are the Sahidic, and the others are
assorted uncials [, 070], and
minuscules [579, 1241].)

NIV

PROBLEM

Reads: They blindfolded him and The ESV, NASB, and NIV
demanded, Prophesy! Who hit
omit any reference to the actual
you?
contact point [the face] of the
beating. The Majority text
(In the interlinear referred to at
reads, And blindfolding him,
immediate left, underneath the
they were striking him on the
(They does not appear in either (The Zondervan Greek and Eng
Greekprohteuson (pro
(Also see Matthew 26:68 and
face and were asking Him,
the /TR or NU texts at all.
lish Interlinear New Testament
phteuson prof-ay-too-sun),
Mark 14:65.)
saying . . . Only eight speci
[NASB/NIV], which is based on
Rather, they is implied in the
meaning prophesy, the trans
Greek, inserted for English clarity. the UBS Greek, does not renounce lators chose the word tellhow fied Greek uncials of the 5,700(Note that the KJV committee fail Both read, And having blind
plus extant Greek mss support
the Majority or TR readings dir
pedestrian and inappropriate.
ed to precisely correctly translate
Within
this
context
the
English
the modern reading, plus some
ectly,
by
including
this
footnote:
folded [perikaluante
this verse, adding they in the
word prophesy is clearly the cor cursives differing from the
a

autou
to
prosopon
,
kai
aorist third-person plural parti
first instance, and also adding
rect translation. Furthermore, the
included by TR after eparoton NA27 reads that they were strik Byz. Uncials A, W, Theta (),
ciple] him . . . They then has
when. The team also used the
been added where it is implied
[on the face, and after were
ing him on the face and is a para Psi13(Y), Ferrar Group 13
wrong tenses for blindfolded
( /Caesarean), most OL and
later
in
the
versebefore
stri
asking].
Hence,
the
translators
llelism to Matt. 26:67, 68 and
and struck. Were striking is
all the Vulgate, and the Syriac
king, as part of the verb, were
did not deny the reading outright Mark 14:65. Harmonization is
correct [etupton]imperfect
Harclean, support the . The
striking [etupton]: imperfect
ly. However, they footnoted it us implied. It also reads that were
third-person plural indicative;
having blindfolded [perika third-person plural indicative.)
ing Greek, making it both cryptic asking him, saying is an alterna NAs central support are 75
tive reading. But both are support
and almost unnoticeable to nearly ed by overwhelming manuscript
(3rd), Aleph, and B, plus K, L,
luante] is correctaorist
anyone not fluent in Greek.)
T, and 1241. Also the Bohairic.
third-person plural participle.)
testimony.)
NIV: 34 Jesus said, Father, for
give them, for they do not know
what they are doing. And they
divided upon his clothes by cast
ing lots. Footnote: 34 Some early
manuscripts do not have this
(Note the consistency, by absence, sentence.
between this verse and Mark
11:26: The modern versions omit (The footnote indicates the entire
the Luke 23:34a reference to
first part of verse 34 [a] is lacking
Jesus forgiveness of His murder in some mss. The result is that
ers, as well as omit Mark 11:16,
only the b portion, the second
Gods charge for humans to for
half, And they divided up his
give one another. The NA27 appa clothes by casting lots, exists in
ratus says that v. 23a is a paral
these aforementioned manuscripts.
lelismto Acts 7:60, according to This is a heinous omission! Critics
a NET notebased on all of the
minority witnesses listed at imme assert that the first portion was
diate left. But, again, this modern added to what otherwise are mul
istic theory is just that, and has no tiple verses, elsewhere, having just
part bMatt. 27:35 and Mk.
basis in actual proof! This verse
15:24. This is the theoryand
can be only an extremely vague
nothing moreof paralleliza
reference to Stephens plea for
tion. Why the notes removal?)
mercy to his murderers!)

The translators in modern ver

sions claim that this portion of
the verse may have been later
added by some. Modern trans
lators also are mitigating Gods
command for forgiveness
first by eliminating Jesus for
giveness for His murderers,
then by omitting a reference to
biblical human forgiveness of
one another. The overwhelm
ing lot of the Majority cursives
here are supported by uncials
and 2, A, C, D2 (2nd cor
rected), L, Psi, 0250 (ca. 750),
1 , 13, modernists favorite cur
sive, 33 (9th), 17 other numer
ics, 8 Old Latin and all the
Vulgate, almost all Syriac, and
part of the Bohairic (northern
Egyptian). This overall testi
mony is equally as diverse as
the minority!

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.

ESV

NASB

NIV

ESV reads: But Peter rose and

ran to the tomb; stooping and
looking in, he saw the linen
cloths by themselves; and he
went home marveling at what
had happened.

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 himself what
had happened. Removed note:
Some manuscripts do not include
this verse.

Luke 24:40 And when he

Reads: And when he had said
had thus spoken, he shewed them this, he showed them his hands
[his] hands and [his] feet.
and his feet.

Reads: And when He had said

this, He showed them His hands
and His feet.

Reads: When he had said this,

he showed them his hands and
feet.

(The NASB translators source

texts, the NU [NA27 and UBS4],
include verse 40, with overwhelm
ing support. Yet the Zondervan
Greek and English Interlinear
New Testament [NASB/NIV] fol
lows several individual critical
texts by completely omitting the
verse from the Greek [and without
note]: Westcott-Hort [1870]
highly doubtful; Tischendorf
[1872]omitted; Tregelles [1857]
doubtful. Why would they do
this? B includes the verse. Were
they perhaps going by W-H?)

(Notice the removal of the con

junction and from the beginning.
Tischendorfwho produced eight
NT critical editions in the mid1800sindicted himself by
authoring an 1869 comparison of
the AV NT with variants from , A,
and B. Results reveal these hal
lowed MSS contrary in at least
777^ places! [e.g., for for and,
now for and, then for and,
now for therefore, etc.] Ano
ther modern obsessed with conj
unction removal or replacement.)

PROBLEM

The text reads: and stoop

ing to look in . . . and he went
off to himself marveling . . .
The problem with the modern
versions, here, is that their
readings simply are incorrect!
Supporting the Majority
according to J.A. Moormans
apparatusare moderns fav
(Once again a senseless deviation (The Greek parakupsas [par-akorite manuscripts, Aleph ()
(The KJV is a bit idiomatic, here, from what appears in the Majority oop-sos] means both to stoop
(Some
manuscripts?
Yes
and B, plus their highly est
Greek
source
text:
the
translators
with and stooping down he be
down and to look into. Only
27
eemed 75 papyrus. In addition,
according
to
the
NA
[
D
,
Itala
]
held, rather than and stooping to using the English went home
is a poor translation of mna
A (5th), E (6th), F (9th),
and J. A. Moormans digest [D, a codices
look in, but the phraseology is in despite the Greek reading aplth
[mah-nuh], which means alone.
G (9 ), H (9th), K (9th), L (9th),
few Byz. cursives, six OL], in
then, to go off, or to depart.
consequential to the meaning.
Wrappings is a poor translation
M (8th), S (10th), U (9th), V (9th),
Nevertheless, the English transla The NA-UBS, the NT texts upon of o onia, which means linen Early Manuscripts, Church
W (5th) and X (10th) support the
Fathers, and the Authorized
which the ESV is based [along
tion should be more accurate!)
Majority text reading, as well
clothes, pieces of linen, or
Version. According to the UBS4,
with occasional help from the
as nine other specified Greek
strips of linen cloth for swathing
however, only D omits the verse. mss, plus the Peshitta and
Syriac Peshitta]), read identically. the dead. [Thayers GreekThe NA27 notes that numerous mss Harclean, 1,13, the Sahidic and
Aphlen in no way means went English Lexicon of the New
have the verse with minor variants Bohairic, three OL, all the Vul
home, yet the translators use this Testament])
such as inclusion or omission of gate, and more. Only some
English terminology. Why? Is
source mss, led by Codex D,
keimena [kigh-meh-nah],
departed too uncertain for the
oppose the Byzantine reading.
laying [linen cloth]. Why the Moderns have abandoned their
common English reader, not pro
removed note? Is the committee
viding closure? What is wrong
revered earliest manuscripts.
trying not to confuse readers,
with departed, or left?)
Whyexternal pressure, per
or is it reluctant to concede to the haps? They like to have it both
ways.
greater evidence opposing it?)

(Also see John 20:20.)

(Note that, as opposed to the verse

omission cited in the Zondervan
(A more-accurate translation is,
NASB/NIV interlinear at immedi
And having spoken this, he
ate right, the ESV Bible [2011],
showed them his hands and his
and The Greek-English Reverse
feet. Eipwn, as a second aorist Interlinear New Testament,
participle, indicates a very recent English Standard Version, no
mention is made of verse 40s
completion of an actnot the
absolute past tense. This refers deletion in the Greek. Both the
to what Jesus previously said in v. ESV and the NASB are based
partially on the same Greek critical
39, about his identity and his
text.)
fleshy appearance.)

Only the corrupt Codex D

(Bezae) represents the Greek
minority! In addition, just six
Old Latin (2nd), and the Syriac
Sinaitic (4th) and Curetonian
(5th) versions, omit this verse,
plus a few Byz. Greek cursives.
Those that include it are the
cursives, 22 significant uncials
(including Aleph and B) and
six other Greek, 75, the Pe
shitta/Harclean, all the Vulgate,
and all the Coptic. Regarding
the other modern Bibles cited
here, they are similar to the
Majority text, but their source
text does not contain Verse 40
a shameful contradiction!

KJV
Luke 24:47 And that repent
ance and remission of sins
should be preached in his name
among all nations, beginning at
Jerusalem.
(The Byzantine text and Textus
Receptus [Erasmus 1516, Estienne
1550, Beza 1598, Elzevir 1633,
etc.] each read kai, and [repen
tance and forgiveness] in this
context. Nearly every Reformation
-era New Testament reads and,
rather than for [eij] in this
context.)

ESV
ESV: . . . and that repentance
and forgiveness of sins should be
proclaimed in his name to all na
tions, beginning from Jerusalem.
(The Greek aphesin means for
giveness, deliverance, remis
sion, and liberty, so both remis
sion in the KJV and forgiveness in
the ESV are correct. The Greek for
the verse in both versions reads
identically. However should be
proclaimed is a slightly adrift
translation of the Greek keruch
thenai, which is in the aorist pas
sive infinitive. Correctly, it should
read is to be proclaimed.)

NASB
NASB: . . . and that repentance
40
for forgiveness of sins would be
proclaimed in His name to all the
nations, beginning from Jerusa
lem. Footnote: 40 Later manu
scripts read and forgiveness.

NIV

PROBLEM

NIV: . . . and repentance for the

forgiveness of sins will be
preached in his name to all na
tions, beginning at Jerusalem.

Although the Greek reading

(kai ) underlying these modern
versions is the same, notice
how the NASB deviates. With
out repentance and remission
(The NIV translators have defied
of sins, the intimation is that
27
the NA editionwhich reads
(Despite the fact that the NA27
acts of penance, apart from
reads kai [here and, but always a identically to the Byz./TR here
forgiveness of sins, can
for
their
translation.
For
between
conjunction], the translators use
achieve salvation. Repentance
for between repentance and for repentance and forgiveness is
giveness. Why? Because their cor incorrect! [The UBS4 reads eij
and remission are different
rupt favorite uncials and papyrus
acts! The cursives, uncials
[for]
rather
than
kai
[and].
use eis [here for, but always a
75
The
reason
for
this
discrepancy
is
A, C, D, L, W, , , 1 , 13, all
preposition]: ;B; and . Also
that
the
UBS
is
less-critical.
For
the Latin, and the Harclean
reading eis are the UBS and the
critical editions of Westcott-Hort, this updated version, the NIV
and Sinaitic, dominate. Only
Tischendorf [8th ed.], and Weiss [3rd translators have substituted for
, B, 75, the Peshitta, and the
ed.]. These editions directly under for and. Why? To conform to
Coptic, oppose.
lie the NU!)
other modern translations?)
NIV reads: No one has ever seen
God, but the one and Only Son,
who is himself God and 54 is in
closest relationship with the
Father, has made him known.
(God is incorrect here. As for the Footnote: 54 Some manuscripts
but the only Son, who.
Byz. reading, most modern edi
tions of the Majority text err here
by using the term explained ra (The only opposition to the Ma
jority and its supporters here are
ther than revealed. The KJVs
66, [75 ?], Aleph, Aleph-1
declared is closer to precisely
correct. However, in this unique
[1 ?], B, C, L, [33 ?], and a few
context, according to the Theolo Byz. cursives. This verse is a dra
gical Dictionary of the New Testa matically different translation from
ment [one volume, abridged], only the previous NIV edition, includ
here is the correct usage reveal ing removal of God before the
ed [no object]. Him is not in
one, and addition of Son. The
the Greek, but is implied and
footnote is incorrect! Only begot
necessary in English.)
ten Son! is correct!)

The text reads only begotten

Son. A, C3, , , 1 , 13, most
OL and the Vulgate, plus the
Harclean, are correct. Greek in
the Alexandrians reads only
begotten God, or the only
begotten God. No. 1: Only
Son ignores reference to Jesus
unique status as Gods incarnate
Son in the flesh (according to
Greek). No. 2: Only begotten
God originates from early
Gnostic heresy about types of
lower 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 Fathers Son.
Maj. evidence is overwhelming.)

Reads: No one has ascended into Reads: No one has ever gone into
heaven except the one who came
heaven, but He who descended
from heaventhe Son of Man.36
from heaven: the Son of Man.
Footnote: 36 Some manuscripts
Man, who is in heaven.
(Only 10 specified Greek MSS
support this reading: 66 , 75 [3rd]; (The NU Greek reads anabebken,
(Removing the last verse portion (This second edition rendition is
; B; L; T [ca. 450]; 33 [ca. 850]; ascended, and katabas, de
different from the previous.
ignores the fact that Christ eternal entirely
It also is completely removed from 083 [ca. 600]; 086 [ca. 550]; and scended, yet the English is so
ly remains in heaven: before His the NU Greek! Transposed phrases 1241 [ca. 1150]plus a few of the pedanticgone and came.
earthly incarnation and after.)
also are present. Wholly absurd.)
Kataba means descended.)
cursives, and the Coptic.)

The minority Greek removes

reference to the fact that since
His ascension, Jesus has been
and will remain in heaven for
evermore. Support for the KJV:
text; 18 significant uncials
(incl. A, , ); all Latin; 1 , 13
(Caes./18 mss); the Syriac
Peshitta, Harclean, and Cure
tonian (5th), and part of the Bo
hairic (bopt).

John 1:18 No man hath seen

God at any time; the only begot
ten Son, which is in the bosom of
the Father, he hath declared
[him].
(The Greek monogenes means
only-born or only, specifically
in the sense referring to the unique
identity of Gods Sonp. 2116,
Strongs Complete Word Study
Concordance. [See NASB notes for
explanation on 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 hea
ven.

ESV reads: No one has ever seen

God; the only God, 5 who is at the
Fathers side, 6 he has made him
known. Footnote: 5 Or the only
one, who is God; some manu
scripts the only Son. 6 Greek in the
bosom of the Father.
(The reading only God defies the
Byz. text and simply is wrong. The
NA-UBS Greek does use the prop
er word, monogenes, for only,
but, for full doctrinal impact, only
begotten is much-preferred. Be
gotten means the Father generated
Christ in the flesh. God [Theos ]
should be Son [(H) uios ]. Also,
this reading simply is nonsensical:
In this context, why would Jesus be
called God?)

ESV: No one has ascended into

heaven except He who descended
from heaven the Son of
Man.7 Footnote: 7 Some mss add
who is in heaven.

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].

KJV

ESV

John 3:15 That whosoever

believeth in him should not per
ish, but have eternal life.

NASB

NIV

PROBLEM

ESV reads: . . . that whoever

believes in him may have eternal
life.8 Footnote: 8 Some inter
preters hold that the quotation
(Should, may or will [have] ends at verse 15.
Gk. [ekh-] are used
variously in different versions of (What does this cryptic footnote
the Textus Receptus, Majority text mean? This is very suspicious.
Now modernism shows its true
and NA/UBS [NU].)
colors: Modernistic scholars are
more than translators, eagerly
indulging their collective role as
interpreters.)

NASB reads: So that whoever 44

believes will in Him have eternal
life. Footnote: 44 Or believes in
him will have eternal life.

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.

Verse 4 omitted. Footnote:

3 Some manuscripts insert,
wholly or in part, waiting for the
moving of the water; (verse 4) for
an angel of the Lord went down at
certain seasons into the pool, and
stirred the water: whoever step
ped in first after the stirring of the
water was healed of whatever dis
ease he had.

The last portion of v. 3 and all of

v. 4 are bracketed to indicate sus
picion about validity. Footnote:
24 Early mss do not contain the
remainder of v 3, nor v 4.

Footnote: 19 Some mss include

here, wholly or in part, paralyzed
and they waited for the moving
of the waters. 4 From time to time
an angel of the Lord would come
down and stir up the waters. The
(This notorious omission, depen
dent largely upon four of the five
first one into the pool after each
old uncials [ B C D], plus 66
such disturbance would be cured
and 75, is a fortuitous opportunity of whatever disease he had.
for theological modernists simply
to deny the miraculous in the Bible.
(Not some manuscripts, but the Many contemporary biblical scho (The footnote is wholly deceptive,
vast majority! Once again, flagrant lars and theologians embrace this referring to the Majority textand
deception by the translators, who unbelieving position. Other support much moreas some mss! Both
the NA27 and the UBS4 omit v. 4.
stand by their favorites, among
are 33, 3 OL, the Curetonian, the
[See overwhelming majority evi
others: 66 . 75, , and B, plus other Coptic, a few cursives differing
dence at right.])
from the Byz.)
earliest and best witnesses.)

Supporting the text are 20

significant uncials (incl. A C3
[ca. 9th cent.] L ), 1 , 13, the
Peshitta and Harclean, many
Old Latin and all the Vulgate.
Omission of these words
removes the divine miracle in
the healing of those immersed
in the pool! Moderns are prone
to accept this unbelieving view,
using textual criticism as a
science to disprove the miracu
lous! Modern TC methods
show a clear derivation from
the first such critic, Origen, a
learned scholar and prolific
writer who also remained the
greatest heretic in the church!

John 6:47 Verily, verily, I

say unto you, He that believeth
on me hath everlasting life.

Reads: Truly, truly, I say to you, Reads: Truly, truly, I say to you, Reads: Very truly I tell you, the
whoever believes has eternal life. he who believes has eternal life. one who believes has everlasting
life.
27
(No footnote appears in the ESV
(The NA apparatus indicates that (Text-critical scholars use five of
regarding this egregious omission. ei eme [in me] is an insertion their favorite Greek MSS to de
Why are the words on me not
fend their reading: 66 , 75 vid; ;B;
based upon what amounts to the
included? Much because of five
and Cplus L, T, W, , and uncial
opposing favorites. Unusually so, overwhelming majority of extant 892 [ca. 850]. Note that the critical
It is interesting that the sign vid follows Papyrus 75
some moderns argue against scri witnesses!
4
UBS
apparently
in the face of
[75], meaning that the reading of
bal accuracy here. This in the face
a witness cannot be determined
the
monumentally
defiant
evidence
of more than 95 percent of extant
with absolute certainty. They
has
no
note
or
symbol
at
all
to
Greek manuscriptsand nearly all
refer to these MSS as the earliest
other existing evidence. [See NIV flag this so-called insertion.)
and best. Changed from I tell
note testimony.])
you the truth . . .)

The Majority text reads,

Truly, truly, I say to you, the
one believing in me has eternal
life. Without in me the
verse does not refer to that in
which belief must be held! The
KJV is supported by the cur
sives, 17 significant uncials
(incl. A C2 D D ), 1 , 13, min
uscule 33, most of the Latin,
the Syriac Peshitta and Harc
lean, and the Sahidic, Bohairic,
and Proto-Bohairic (early 4th).

(The vital Greek es m, into

me, in me, or on me, is
lacking in the modern versions,
based on the NA27 and UBS4
Greek source texts.)

NIV reads: That everyone who

believes may have eternal life in
Him.38 Footnote: 38Some inter
preters end the quot. with v. 21.

The modern versions Greek

source text reads: So that
everyone who believes in Him
may have eternal life. The ab
27
(The NA again overemphasizes the sence of the words should not
perish mitigates the sense,
importance of its favorite two un
(Will in him is incorrect
seeming less harsh for those
cials,
other
Alexandrian
uncials,
and
according to the NU, Majority and
who do not believe in Christ.
same
papyri

and
B
leveraged
as
TR. Why the changed word order?
Only 29+ of the extant 5,70036
66 , 75
th
the best.
and (6 ), L, T,
. . . iva pas o pisteuon eis auton
plus Greek mss support this
1
m apolatai all eche zoen aionion, four numeric uncials, , two OL,
reading. The text (cursives)
the
Curetonian,
Coptic,
and
a
few
th
63
that whoever believes in Him
Byz. mss pitted against the . The is supported by (6 ), A, ,
should not perish, but should [will] translators also have may . . . life , 016, 063, 13, most OL and
have life eternal, literally is cor and in Him, defying their source all the Vulgate [lat], and
Greek. Interpreters? Why? )
rect. The footnote is incorrect.)
nearly all Syriac.

KJV
John 8:59 Then they took up
stones to cast at him: but Jesus
hid himself, and went out of the
temple, going through the midst
of them, and so passed by.

ESV

Reads: So they picked up stones Reads: Therefore they picked up

to throw at him, but Jesus hid
stones to throw at Him, but Jesus
47
himself and went out of the
hid Himself and went out of the
47
temple.
temple. Foot.: Lit. was hidden.

(The NA27 text omits going

(Also see Luke 4:30.)
through the midst of them, and so
passed by, eliminating Jesus su
(Why did the translators not use
the aorist passive indicative was pernatural power allowing him to
leave. The committee supports
hidden instead of hid? Was
what moderns refer to as four of
hidden not only is literally cor
rect, but it also is consistent with the best and earliest witnesses.
going through the midst of them, Scholars use corrupt mss that deny
which indicates that Jesus became critical biblical doctrine, and add
invisible to avoid premature
adroit arguments to justify such
capture and death.)
omissions. Doctrine is the key.)

John 13:32 If God be glori

fied in him, God shall also glori
fy him in himself, and shall
straightway glorify him.

NASB

(Essential opposition to the Major

ity comes from papyri 66 , 75, , B,
D, W [5th], and Theta [, 9th]. Nine
Old Latin and all the Vulgate
[vg], the Sinaitic (4th), the Sahi
dic and the Proto-Bohairic, plus
some Byz., also support the minor
ity Greek. But they are outnumber
ed by the vast majority of NT Grk
and more. Footnote is correct!)

NIV
Reads: At this, they picked up
stones to stone him, but Jesus hid
himself, slipping away from the
temple grounds.
(It is significant that Alexandrinus
[A], of the 5th century, is lumped in
with later witnesses by the NET
committee in supporting the longer
reading. As with the NASB, here,
no footnote is mentioned for any
other reading. The UBS4 has the
shorter reading, and supports it with
copious evidencesome contrary to
NA27for several variants: some by
unreliable sources, such as Origen.
Grounds has been added. It
appears in no Greek!)

ESV reads: If God is glorified in

him, God will also glorify him in
himself, and glorify him at once.

NASB reads: . . . 27 if God is

glorified in Him, God will also
glorify Him in Himself, and will
glorify Him immediately.
(The NA-UBS Greek are separated Footnote: 27 Most early mss do
from the Majority text only by the not contain this phrase.
(The KJV here is the only version type of pronoun [part of speech]
(Some of the UBS4s additional key
for himself: reflexive []
that does not transpose straight used
including the first
vs. personal [NU]. What is curious, evidence against
way [immediately] [euu] and however, is that both minority texts clause are: 66; L; W; 1; 579; and
most OL [it/Itala] manuscripts. Yet,
glorify him [doxasei
based upon numerous specific
moderns essentially recognize
Greek mss, etc.bracket the first what
auton].)
as an insertion in the Greek they
portion of the verse as doubtful.
still have decided to include in the
MSS include , B, C, and D. So
English. Moderns decision to be
why is this clause included? Would dissuaded by existing opposing
omission reflect as blasphemy?)
evidence is unlikely.)

NIV reads: If God is glorified in

him,21 God will glorify the Son in
himself, and will glorify him at
once. Footnote: 21 Many early
manuscripts do not have If God is
glorified in him.

ESV: Being therefore a prophet, Reads: And so, because he was a

and knowing that God had sworn prophet and knew that GOD HAD
with an oath to him that he would SWORN TO HIM WITH AN OATH TO
set one of his descendants on his SEAT [one] 61 OF HIS DESCENDENTS
throne, . . .
ON HIS THRONE. Footnote: 61 Lit.
of the fruit of his loins.
(Using the NU text, the ESV trans
lators have been faithful: omitting (The omission of raise up Christ is
traced to the ancient argument that
Christ [riston] in the En
(This verse is a reference to 2
Christ will return in the flesha
Samuel 12God telling David the glish. Hence, the verse loses its
great divide between light and dark
essential
meaning!
Christ
is
that
Messiah will emerge from his
ness . . . between God and Satan. It
bloodline. Loins signify procre specific fruit of [Davids] loins! also is interesting that in the 1881
But moderns stand by , A, B, C, ERV, based on the Westcott-Hort
ative power, according to
and D, the lat, a few Byz. mss, the Greek text, only according to the
Strongs Complete Word Study
Peshitta, and the Coptic. Are mo flesh was removed. Note that the
Concordance, p. 2125. Also, the
perfect participle having known derns so stubbornor nonspiritual footnote admits to a non-literal
is correct.)
as to ignore the significance!)
translation.)

NIV: 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.

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.

PROBLEM
text: Therefore they picked
up stones so that they might
throw at Him; but Jesus was
hidden and went out of the
temple, having gone through
their midst, and passed by
thus. The removal of the
clause in question omits the di
vine miracle of Jesus super
natural power (invisibility?).
Lower Christology. The is
supported directly by 29 speci
fied uncials (incl. A), Families
1/13, 2 OL, and c (3rd copy
ist). Opposition is diverse but
outnumbered and outclassed.

The simple fact is, the majority

of Byz. mss support inclusion
of the first clause, as well as:
24 specified Greek mss; A; C2
2; ; ; 13; 33; all Vulgate
and many OL; the Sahidic; the
Peshitta; and part of the Bohai
(Translators here use many early ric. Furthermore, modern scho
to offset the overwhelming major lars have defied their own man
ity of manuscripts opposing their uscripts by including If God
evidence. The UBS4 lists 24 spe be glorified in him . . . Based
on their evidence, it is easiest
cific Greek mss opposing omis
to conclude that they included
sion, as well as same versions.
[See ESV note.] Omission results the words for fear of an evan
gelical backlash!
in incompletion and nonsense.)
Despite substantial opposition,
the text includes according
to . . . the Christ, as do uncials
Psi (), P, 049, 056, and 0104
(7th), plus cursives 33 and 0142
(Based on the Westcott-Hort and (10th), the Harclean, and a few
NU texts, according to the flesh, other Byz. Most of the Early
to raise up the Christ is omitted. Church Fathers oppose. But,
Not only is this translation wrong Tertullian (Latin, d. 220),
ful in omitting words, but it is not whose extant writings number
even literal according to its own
36-8 (82%) for the Textus Re
Greek. The NU has excellent sup ceptus, was for the Byz. Only
Tatian (77) has more extant
port from: ; A; B; C; Dc; 81;
writings. Early Fathers (pre1175; most OL and all Vulgate
[lat]; a few Byz.; Peshitta; Sahi 400) favored the Byzantine 3 to
260% to 40%.
dic; Bohairic.)

KJV

NIV

PROBLEM

NIV Reads: You see, at just the

right time, when we were still
powerless, Christ died for the un
godly.

(The NIV slightly misleads with

powerless, based on the
(Only in this instance, in the New still
27
NA
Greek. The meaning of
Testament, may the Greek word
asthenes does not so much con
asthenesnote at far rightbe
note a condition of varying power
properly used in this context. As
a term usually associated with
for the right time, this is a cor advantageas it does of passive
rect translation, as well. [However, weakness, or lack of strength.)
note that the NIV, at immediate
(The 1870 Wescott-Hort [W-H]
right, wrongly includes just
New Testament, which is the essen
before the right timejust not
tial base for the NU, reads as B, ei
appearing in the Greek or being
ge, if indeed. This W-H reading,
carried with another Greek word.]) of course, questions whether or not
Christ did die for the ungodly!
[You see is not in the Greek!])

What doesnt appear here is

that Codex B, the most-beloved
MS of most modern scholars,
actually reads If indeed . . .
rather than For when . . .
Modern translators have been
careful to abandon this reading
here, because support for this
variant is minimal. The Greek
word asthenes means without
strength, weak, sick, im
potent, more feeble, and,
parallel to a lost sinner
(TDNT, abridged, p. 84),
helpless. So, evidentially,
listing witnesses essentially is
irrelevant, because nearly every
extant manu. is identical in the
Greek. Hence, the problems are
in the English translations, and,
in this particular case, few.

Reads: There is therefore now

no condemnation for those who
are in Christ Jesus.1 Footnote:
1 Some manuscripts add who
walk not according to the flesh
(Thomas Holland explains that Al (but according to the Spirit).

Reads: Therefore there is now no Reads: Therefore, there is now

condemnation for those who are no condemnation for those who
in Christ Jesus. (No footnote!)
are in Christ Jesus, . . . Removed
a
(The minority text has substantial note: 1 Some later manuscripts
Jesus, who do not live according
support in nine specific Greek
to the sinful nature but according
mss, two Old Latin, all Coptic,
to the Spirit.
plus a few Byz. cursivesthe
exandrians believe[d] that ditto
latter just two, evidently, according
27
(No footnote serves to inform
graphythe repetition of text
to the NA26. The specified Greek (The NA also lists the Greek mss
th
readers that more than 90 percent are: ;B; D; F; G; 6 [13 ]; 1506; 6, 1506, 1739, 1881, and a few
accounts for the final 10 words: a
others, plus the Egyptian and
duplication of the words from verse of extant mss oppose this abbrevi 1739 [ca. 950]; 1881 [ca. 1350].
Note that the NA27 uses two late Ethiopic, and Origen [d. 254], as
4. But why move backward from v. ated reading. Again, moderns do
supporting the minority.)
4 to v. 1major slip by moderns?) not recognize the importance.) mss to support its case!)

Again, observe the NIV foot

note referring to some later
manuscripts. Most of the mss
incorporating the last clauses of
the verse are later than the
authorities supporting its ab
sence, but it is the (85%+)
which includes this portion.
Also including these clauses
are A, 2, D1 (6th-7th), D2 (ca.
9th), 33, K, P, , 049, 056,
0142, 0151, 81, 365, 629, the
Harclean, and the Vulgate.

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.

The reading: Just as it is

written, How beautiful are the
feet of the ones proclaiming the
gospel of peace, of the ones
proclaiming the gospel of the
good (things/news)! The mo
dern versions Greek source
combines the last two phrases to
summarize them as one. The
Byz. reading is supported by:
2; D; F; G; ; 33; 049; 056;
0142; 0151; most OL (it) and
all the Vulgate; all the Syriac.

Romans 5:6 For when we

were yet without strength, in due
time Christ died for the ungodly.14 Footnote: 14 in due time: or,
according to the time.

ESV

NASB

ESV reads: For while we were

NASB Reads: For while we
still weak, at the right time Christ were still helpless, at the right
died for the ungodly.
time Christ died for the un
(The ESV English reading is very godly.

close to being absolutely correct.

(The Majority text, from the Byz Kata kairon [kah-tah |
antine Greek, reads, For yet
kigh-ron], these two words
Christ, when we were weak, in due together, literally mean in [or
time on behalf of the ungodly
according to] due time or in
died. Hence, the KJV translators
re-arranged the word order, as have [or according to] the right time.
Reads Strongs Complete Word
most translators, doing so essen
tially literally and based upon the Study Concordance, p. 2596 [kata
], [B] Of time, i.e., of a period or
Majority text. Kata kairon
point of time . . . occasion, season,
literally means according to due
opportune time, in due time. As
time, according to [the] right
for still helpless, this essentially
time, according to [the] oppor
tune time, or according to [the] is the meaning, but a lesserpreferred reading.)
seasonable time.)

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.

(The Greek agatha at the end of

this verse literally means good,
but things is implied. The final
independent clause is redundant,
but, again, Greek is a language of
redundancy and repetition!)

Reads: Just as it is written, HOW NIV: As it is written: How

BEAUTIFUL ARE THE FEET OF THOSE beautiful are the feet of those
43 WHO BRING GOOD NEWS OF GOOD
who bring good news!
THINGS. Footnote: 43 Or preach
(Did some misguided scribe re
the gospel.
(The footnote only provides the
move a redundant portion of this
source of the quotation, Isaiah
verse simply because it sounded
(Tn euggelizomenn
52:7. No modern Bible mentions
repetitive? Did he not know that
eirnn, preaching the gospel it, but preaching the gospel of
Greek uses repetition and double of peace, is omitted from the NU peace is listed in the NA27 critical
positives [and negatives] for em texts, based on a relative paucity
notes as an insertion [T]a late
phasis, as well? Some Egyptian
of evidence: 46; ;A; B; C; 81;
scribes did not even know Greek! 630; 1506; 1739; 1881; a few Byz. interpolation based on the Byz.
and other majority evidence.)
This is simple fact.)
mss; and all the Coptic.)

ESV: As it is written, How

beautiful are the feet of those
who preach the good news!

KJV

ESV

NASB

NIV

Romans 14:10c For we shall ESV reads: For we will all stand NASB reads: For we will all
NIV reads: For we will all stand
all stand before the judgment seat before the judgment seat of God; stand before the judgment seat of before Gods judgment seat.
...
God.
of Christ.
(The NA27 designates God as an
(Christ
will
be
performing
both
alternative reading in its critical
(bmati tou Qeou# [bay-mah(Note that John 5:22 reads, For
apparatus, using mainly , A, B, C,
judgments. Rev. 20:11, 12 de
tee
too
theh-oo],
judgment
seat
the Father judgeth no man, but
and D to defend this reading. It also
scribes
the
Great
White
Throne
hath committed all judgment unto of God, is in the minority text, but Judgment, that for the condemn lists c [third copyist], C2 [2nd cor
it
simply
is
textually
and
theolog
the Son. Modern translations in
ed. It details how earth and heaven
, , 33, and three other
ically incorrect! [See note at left.] It will flee from Jesusreminiscent rector]
clude this verse, unchanged, yet
Greek, plus all Syriac, as support
they omit the above reference to
should read Cristou# [khris-too] of unbelievers hiding at the
ing the reading. Changed from
Christ!)
judgment seat of God.)
instead of Qeou.)
Second Coming.)

PROBLEM
The vast majority of extant mss
read Christ. Modern transla
tors adopt the minority reading
because it is upheld by all of
their beloved old uncials,
plus F, G, 630, 1506, 1739, a
few Byz., most Latin, and Cop
tic. (This may originate from
lower Christologys genesis in
first-century Gnosticism.) Also
for the are 048, 0209, 33,
1881, and all Syriac.

The text reads as the KJV.

Others supporting it are 2, D1,
F, G, Psi, four numeric uncials,
and all the Syriac. Omitting
by law complies with old un
cials , A, B, and D. But omit
(Again, what is missing in the
ting by law removes a speci
(In
the
translators
opinion,
the
(What is missing in the modern
(The Greek koimhqh literally
modern
versions
is
the
Greek
nom
fic reference to Gods law (Sev
testimony of four of the five old
means to cause to sleep, or to versions is the Greek nm ephi , uncials plus four favored cur
on [nom-on], regulation, law, enth Commandment). Other
put to sleep. [See NASB footnote.] by regulation, by law,or by
minority support: 46; 0278; 6;
sives, among othersoutweighs the principle. Belong also is in
However, this Greek term also is principle. Also, the ESV 2011 has Greek Majority and outstanding
correctthe Greek monon mean 33; 81; 1175; 1739; 1881; a
used metaphorically to mean to drifted from its Greek source: to overall witness, it seems. Koi
ing only or alone. Wife is
few Byz.; some OL and all the
die, to still, to calm, etc.)
her husband; as long as he . . .) mhqh meta. means to die.)
the better translation here!)
Vulgate.

1 Corinthians 7:39 The wife

is bound by the law as long as her
husband liveth; but if her husband
be dead, she is at liberty to be
married to whom she will; only in
the Lord.

Reads: A wife is bound to her

husband as long as he lives. But
if her husband dies, she is free to
be married to whom she wishes,
only in the Lord.

Reads: A wife is bound as long

as her husband lives; but if her
husband 64 is dead, she is free to
be married to whom she wishes,
only in the Lord. Footnote:
64 Lit falls asleep.

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.

ESV: To the weak I became

weak that I might win the weak. I
have become all things to all
people, that by all means I might
save some.

NASB: To the weak I became

weak, that I might win the weak; I
have become all things to all men,
so that I may by all means save
some.

NIV: To the weak I became

weak, to win the weak. I have be
come all things to all people so
that by all possible means I might
save some.

The Majority reads as weak,

plus 2, C, D, F, G, (Psi), 33,
1881, four other numeric un
cials, and all the Syriac and
Coptic. Opposing are 46,
(Possible is not in the Greek.
Aleph (), A, B, 1739 (10th),
Did
the
committee
or
stylists
think
(The simple omission of s [as]
plus most OL and all the Vul
(The spiritually unregenerateand
(Men was added by the KJV
here, most probably, is an acci
gate, and a few Byz. cursives.
even some regeneratemay not that without this word readers
would confuse the meaning with (Paul became like-minded with
committee, but certainly was not dental scribal error, but it changes comprehend the difference be
the common phrase used to convey
absolutely necessary for clarity of meaning dramatically! Also notice tween weak and as weak.
a modern sense of certainty? Un the weak to relate to them; he
the sentences meaning.)
no footnote for the Majority read Might worldly translators fail to
necessary tampering cited. Men did not backslide to become
weak!)
ing.)
properly discern, as well?)
has been changed to people.)

1 Corinthians 11:24b And

when he had given thanks, he
brake [it], and said, Take, eat:
this is my body, which is broken
for you; this do in remembrance
of me.

Reads: . . . This is my body

which is for 5 you. Footnote: 5
Some manuscripts broken for.

Reads: . . . This is my body,

which is for you; . . .

Reads: . . . This is my body,

which is for you; . . .

(NU evidence for This is . . . is

substantial, yet outnumbered: 46;
; A; B; C; D; F; G; 33; 81; 12
other numeric Greek; six Old
Latin; the Coptic; the Palestinian
[6th?]. No footnote for the majority
testimony reading!)

(In both Greek source texts, the

word [h]upr [hoop-ayr] appears,
but a clearly poor contextual tran
slation is made by moderns: for
is used, rather than on the part of
or for the sake of. Is this an
effort to conserve words? To sim
plify?)

(It is implied in English, thus

added by the translators of every
version here, for clarity.)

(Take, eat also appears in Matt.

26:26. The NA27 marks Take, eat
as an insertion here according to
the majority of evidence! Myster
iously, the NA27 evidently has
dropped 17 mss from the NA26.)

The text (85%+) has Take,

eat . . . , as do C3 (ca. 9th), ,
12 specified Greek, lections
(maj.), and the Peshitta and
Harclean. The Majority text
also reads broken, as do 2,
C3, D2, F, G, , 20 specified
numeric Greek, four OL, and
the Peshitta and Harclean.

KJV
1 Corinthians 11:29 For he
that eateth and drinketh unwor
thily, eateth and drinketh damna
tion to himself, not discerning the
Lords body.
(Unworthily: without forgiving
ones appropriate brother[s] and/or
sister[s] first; approaching this
sacrament without a pure heart and
due reverence for our Lord.)

ESV

NASB

ESV reads: For anyone who eats

and drinks without discerning the
body eats and drinks judgment on
himself.

NASB reads: For he who eats

and drinks, eats and drinks judg
ment to himself if he does not
judge the body rightly.

(The NA Greek reads falsely:

without discerning, from the
Greek m diakrinn, to discern,
to judge, etc. Again, this reading
is supported by less than 10% of
extant mss.)

(Opposing the Majority reading

are only 46, Aleph, A, B, and C,
plus 6 [13th], 33 [9th], 1739 [ca.
950], all the Coptic, and a few
Greek cursives.)

NIV

PROBLEM

NIV reads: For those who eat and

drink without discerning the body
of Christ eat and drink judgment
on themselves.

The Majority text reads un

worthily and body of the
Lord. Partaking of the ele
ments does not evoke Gods
(The NU reads brings condemna judgment, obviously, but parti
tion when not discerning the body. cipating without due reverence
Note how different this literal tran for Christ, and without forgive
Sup
slation is from the modern versions ness of ones fellow2 man.
porting the are , C3, D, F,
herein. Changed from anyone,
G, , 1881, all Latin, and all
recognizing, and himself. Of
Christ is not in any Greek!)
the Syriac.
Again, the Majority text reads
all things, but modern com
mittees are infatuated with
Aleph, A, B, C, D, and 46.
(The NU text has substantial sup All accentuates that Christ
port in 46, , B, C, and D, plus F, has spiritually regenerated and
G, uncials 048 and 0243, and four redeemed every believer from
numeric cursives. All Coptic and a otherwise eternal ramifications
of his/her depraved nature. In
few Greek cursives also support
the regenerate, all is new! Sup
the minority text. He is a new
the Byz. Majority are:
creation has been changed to the porting
2
new creation has come, and has D ; K; L; P; Psi; 33; 81; 10
come! to is here! This transla other numerics; most other
tion is far from its own Greek!)
cursives; 2 OL; the Harclean.

2 Corinthians 5:17 There

fore if any man [be] in Christ, [he
is] a new creature: old things are
passed away; behold, all things
are become new.

Reads: Therefore, if anyone [is]

in Christ, [he is] a new creation.
The old has passed away; behold,
the new has come!

Reads: Therefore if anyone [is]

in Christ, 29 [he is] a new creature;
the old things passed away;
behold, new things have come.
Footnote: 29 Or there is a new
(Anyone or any [man] are the creation.
same in Greek, tis, but the NU
(Again, the NU text omits ta
(The words be and he is are not Greek has kaina gegonon, the
panta, all things. It also does
in any Greek, but were necessary
new has come, rather than go
not list the Majority text [] in the
for a clear and proper translation. gone kaina ta panta, all things
evidentiary testimony, despite the
[The author added brackets around have become new. The ESV 2011 fact that it does read ta panta.
is in the other versions and he
has, however, been dramatically
Instead, it prefers to quibble over
is in the ESV. The other brackets improved over the previous ver
which MSS have new [kaina]
before or after all things.)
sion.)
were added by the translators.])

Reads: Therefore, if anyone [is]

in Christ, the new creation has
come: the old has gone, the new is
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.

ESV: But he said to me, My

grace is sufficient for you, for
my power is made perfect in
weakness. Therefore I will boast
all the more gladly of my
weaknesses, so that the power of
Christ may rest upon me.

NASB: And He has said to me,

My grace is sufficient for you,
for power is perfected in weak
ness. Most gladly, therefore, I
will rather boast about my weak
nesses, so that the power of
Christ may dwell in me.

NIV: But he said to me, My

grace is sufficient for you, for my
power is made perfect in weak
ness. Therefore I will boast all
the more gladly about my weak
nesses, so that Christs power may
rest on me.

(Note the Greek word episken

has unique meaning in this NT
context, according to the Theolo
gical Dictionary of the New Testa
ment [Abridged], p. 1043.)

(The ESV deviates some from the

RSV, in line with the Byz. But in
line with the KJV, it has erred in
using rest upon me. [See left.])

(Omissionthe most common

scribal errorof just the Greek
mou [my] between for and
power makes all the difference.
[See far right.])

The NU text has substantial testi

mony, yet remains clearly over
whelmed by 85%+ of extant
Greek. The NASB is gravely
erroneous: Not any power is
made perfect in weakness, but
only Christs power! (Greek
episkenin this unique con
text means to enter or take up
(The NA27 critical apparatus cate residencenot rest upon or
through, etc.) support:
gorizes my as a scribal insertion! work
2
2
These text critics use four of their ; A; D ; ; 33; 81; 1241;
five favorite uncials in reasoning, 1739; 20 other numericals; Lect;
the Peshitta and Harclean; the
Scribes probably added the
pt
pronoun for clarity . . . . [NET]) bo . Minority is overshadowed.

Galatians 3:1 O foolish Gala

tians, who hath bewitched you,
that ye should not obey the truth,
before whose eyes Jesus Christ
hath been evidently set forth, cru
cified among you?

Reads: O foolish Galatians! Who

has bewitched you? It was before
your eyes that Jesus Christ was
publicly portrayed as crucified.

Reads: You foolish Galatians,

who has bewitched you, before
whose eyes Jesus Christ was
publicly portrayed [as] crucified?

Reads: You foolish Galatians!

Who has bewitched you? Before
your very eyes Jesus Christ was
clearly portrayed as crucified.

(Evidently set forth means that

Christs sacrifice clearly was mani
fested before even the world!)

(Omitting the clause that you

(Among you is significant
because it indicates that all people should not obey the truth is a
critical blunder, here!)
share blame for Christs death!)

Bewitched them about what?

The truth! One of Satans
chiefest intentions is to sepa
rate believers from the truth!
The text (at least 85%) is
(The Greek proegrph means
supported by C, D2, , 33c,
evidently set forth, announc0278, 1881, and the Harclean,
ed, or written afore, not exhib plus other uncials 049, 056,
ited or clearly portrayed.)
075, 0142, 0150, and 0151.

KJV

NASB

NIV

PROBLEM

ESV reads: Now the promises

were made to Abraham and to
his offspring. It does not say,
And to offsprings, referring to
many, but referring to one, And
to your offspring, who is Christ.
17
This is what I mean: the law,
which came 430 years afterward,
does not annul a covenant previ
ously ratified by God, so as to
make the promise void.

NASB reads: Now the promises

were spoken to Abraham and to
his seed. He does not say, And
to seeds, as [referring] to many,
but [rather] to one, And to your
seed, that is, Christ. What I am
saying is this: the Law, which
came four hundred and thirty
years later, does not invalidate a
covenant previously ratified by
God, so as to nullify the pro
mise.

NIV reads: The promises were

spoken to Abraham and to his
seed. 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 estab
lished by God and thus do away
with the promise.

(After substituting offspring and

offspringsthe latter not a legit
imate word in Englishthe ESV
implements to one rather than
again using offspring. Why?
Variety? And why not encourage
learning, rather than purveying
palatability, by using seed and
seeds in the text, then footnoting
with offspring? This is about
selling Bibles! Throughout
English biblical history, until the
20th century, seed was the theo
logical term used when referring to
an offspring or descendantparti
cularly in reference to Christ.)

(The NU Greek reading near the

end of v. 17 is Qeou [God] rather
than Qeou ei Criston [God
in Christ]. Remember also that
John 1:3 says of Christ, All things
were made through him, and
without him was nothing made
that was made.)
(Regarding translating the implied
third-person singular masculine
pronoun before does not say
[either He for God, or It for
Scripture], remember that Paul
indirectly is referencing Gen. 12:3,
7specifically, words God
actually spoke to Abraham!)

(Notice in Christ is omitted from

the phrase God in Christ, again
wrongfully dissociating Gods
Son. Christ is the promised seed
only through whom salvation
comes! This omission is incongru
ous with the previous reference to
Christ. Also note that the words
people and person do not ap
pear in the NU Greek, but, rather,
have been added by the translators
[or their stylists]. These terms
are unnecessary clarification. Nei
ther is The Scripture necessary
for clarification. Finally, set
aside incorrectly translates akur
oi, which means to disannul, to
invalidate, or to make of none
effect.)

The Majority reading in v. 17

is God in Christ. Many
modern Bible translators, much
like the Gnostic Docetists and
Adoptionists largely of the
first through third centuries
dont seem amenable to the
concept that Jesus is, in fact,
God. Others rationalize the
supremacy of the NU text
based on its widespread test
imonymss and versions
representing various text-types
(Alex., Byz., Caes., Western,
etc.). (But many of these MSS
are corrupt, as well!) At least
85% of the NT Greek cursive
witnesses (Byz.) support the
KJV, along with uncials D, F,
G, and I, plus numericals 049,
056, 075, 0142, 0150, 0151,
0176, 0178, 0278. Many OL
and all the Syriac also support.
Evidence opposing the major
ity are 46, , A, B, C, P, Psi,
and numerics 6, 33, 81, 1175,
1739, 1881, and 2464. Two
OL, the Latin Vulgate, a few
Byz. cursives, and all the Cop
tic round out excellent NU
support.

Galatians 4:7 Wherefore

Reads: So you are no longer a
thou art no more a servant, but a slave, but a son, and if a son,
son; and if a son, then an heir of then an heir through God.
God through Christ.
(Who has made us co-heirs with
Him through our belief in His
(Here, heir of God through
vicarious, bloody sacrifice on the
Christ is used similarly in Ro
cross? Jesus Christ the Son!
mans 8:17: joint-heirs with
Christfrom the Greek sugkl Klronomo dia Qeou, heir
ronomai [soong-klay-ron-omthrough God, is correct, accord
ahee].)
ing to the NA/UBS, but not theolo
gically correct! Heir of God
through Christ, in the text,
rather, is correct!)

Reads: Therefore you are no

longer a slave, but a son; and if a
son, then an heir through God.

Reads: So you are no longer a

slave, but Gods child; and since
you are his child, God has made
you also an heir.

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 con
firmed before of God in Christ,
the law, which was four hundred
and thirty years after, cannot
disannul, that it should make the
promise of none effect.
(Verse 16 more literally reads,
from the Greek, Now to Abra
ham were the promises made, and
to his seed. He does not say, And
to his seeds, as of many, but as of
one, and to your seed, which is
Christ. [The term seed, sperm
ati (spermati), is an especially
theologically significant one, as
referred to in the Hebrew-Greek
Key Word Study Bible: sperma
[II] Figuratively . . . of the seed of
conception . . . . Offspring. Gener
ally, seed in the sense of poster
ity. p. 2243])

ESV

Omitting through Christ is

a profound distortion of the
doctrine that all believers are
heirs to God through Jesus
(NU support does exist in the ma (Conversely, the vast majority2of
ChristONLY through
supported by
jority of extant MSS [not Greek]: Greek mss are
Christ! Five other NT verses
3
46; Aleph []; A; B; C; 33; lat [all [Aleph-2], C , D, 0278, and the
state this directly or imply it.
Armenian and all Syriac. A son
Vulgate (10,000) and many OL]; has been changed to Gods child Believers are, indeed, cothe Bohairic. Hence, the total
heirs with and through
and his child for the NIV 2011
numerical witness is more than
[NIV2.] The translators have
Christ, but it is only through
discarded the need for Bible read Christ that we receive our
10,200, but only six of these are
ers to read and explore the Word
Greek. [And remember that in
eternal inheritance. Through
many places, the Latin Vulgate is thoroughly and comprehend con Christ clearly establishes this
textually here by supplying all
corrupt.])
doctrine here.
information! This is harmful!)

KJV
Galatians 6:15 For in Christ
Jesus neither circumcision availeth any thing, nor uncircum
cision, but a new creature.

ESV
ESV reads: For neither cir
cumcision counts for anything,
nor uncircumcision, but a new
creation.

NIV

PROBLEM

Removing in Christ Jesus

nullifies the essential, critical
meaning of the verse because
the essence of it is that, plainly,
(Again, translators justify using
in Christ, circumcision has no
(Again, a loose and undignified
this reading based largely on the
true significance; it is a ritual
translation.
The
Majority/TR/
KJV
(Translators are well aware that
authority of 46 [3rd cent., Paul
read that neither circumcision nor entirely disassociated from
something is missingin Christ ines] and Codex B. Because of
eternal kingdom applicability.
uncircumcisionalso metaphors
sparse Greek ms testimony, they
for a purificational distinction
It is in Christ only that our
Jesusin their Greek, because
within the OT dispensationhave lives have true significance.
they add anything, which is not use the UBS six early Patristic
Fathers: Gregory of Nissa; Chry any spiritual significance among
But as very often is the case,
supported by the NA. Also, the
sostom; Theodorelat; Ambrosiaster; believers. A new changed to the the modern text critics use
committee, just as in the RSV,
new for the NIV 2011not a
their 10-12 systematic critical
translates estin as counts, when Jerome; Augustine. Again, even
better reading.)
rules that support their prefer
four of the five old uncials
a correct English rendering of
oppose B here. And remember that (Other minority evidence are cur red readings and mss. (E.g., an
their Greek is simply is. Again, many moderns willingly embrace
sives 075 [10th/mixed], 1175 [11th/ NET note refers to the longer
this shows, here, that they know
the lower Christology promoted by Alex.], 1505 [12th/mixed], and
reading as a harmonization
their Greek is wrong!)
their predecessors.)
to Gal 5:6.)
1739 [10th/Alex.].)

Ephesians 5:9 (For the fruit Reads: . . . (for the fruit of light
is found in all that is good and
of the Spirit is in all goodness
and righteousness and truth); . . . right and true), . . .
(Note that agathosun [goodness]
(All Greek source texts compared is translated as good, dikaiosun
herein, the Byz. Majority, the Tex [righteousness], as right, and
tus Receptus, and the NU, do not altheia [truth] as true. This is
translational deliberateness in
include a verb after Spirit or
replacing traditional theological
light, so the respective trans
terms within what feigns being
lation committees have selected
their own preferences. However, Gods Word. This caters to alleged
easier reading, and, worse still, a
the most appropriate form prob
deprecation of biblical majesty.
ably is the simple being form is.) Also note that tou, the, has

Ephesians 5:30 For we are

members of his body, of his
flesh, and of his bones.

NASB
NASB reads: For neither is cir
cumcision anything, nor uncir
cumcision, but a new creation.

NIV reads: Neither circumcision

nor uncircumcision means any
thing; what counts is the new
creation.

Reads: . . . (for the fruit of the

Reads: . . . for the fruit of the
Light [consists] in all goodness
light consists in all goodness,
and righteousness and truth), . . . righteousness and truth) . . .

(The NU text is consistent in

wrongfully using light, utilizing
some form of phs [abstract light]
in several locations of the New
Testamentrather than the correct
pneuma [spirit, wind, life, breath].
Also, because the Holy Spirit is
the agent of activity in the be
liever, Spirit must be correct!
Christ is the light of godliness in
us, but the Spirit directs and enabbeen omitted. The NU includes it.) les our righteousness.)

The source Greek for modern

versions is phs (luminosity
bodies, splendor around
Gods throne) rather than Pneu
(Note that herein the NIV removes ma (Spirit). Majority testimony
is opposed by diverse and sub
kai, and, from between good
stantial witness: 49 (3rd); ;A;
ness and righteousness. The
NIV is noted for its frequent omis B; D; F; G; P; 6; 33; 81; five
sion of conjunctions [and, but, or, cursives; all Latin; the Peshitta;
all Coptic. Galatians 5:22 lists
etc.] to improve readability.
the fruit of the Spirit, and it
Again, this committee thinks it is is the (Holy) Spirit which pro
rightful in altering Gods Word duces the light of Christs
in this case, for stylistic pur
righteousness in believers
poses!)
lives. (See later1 John 1:7.)

ESV: . . . because we are mem NASB: . . . because we are

bers of his body.
members of His body.

NIV: . . . for we are members of

his body.

(The NU Greek source textun

derlying all versions herein except
(Note: This statement outrightly
for the KJVreads, . . . for we
identifies believers with Christs
are members of his body, though
full humanity, and His passion,
death and resurrection. It is not in because is correct in modern
tended to be interpreted literally, English. Moderns hang their hats
46
as in Roman Catholicisms celeb on , *, A, B, and 33. These
support moderns shorter reading
ration of the mass.)
theory.)

(It is interesting that moderns

generally categorize any manu
script dating to the ninth century
or later as late, unless it sup
ports their cause and appertaining
reading. For example, 1739 [ca.
950], 81 [ca. 1050], and 1881 [ca.
1350] also are used to defend
moderns preferred reading.)

(NU textual authority for this read

ing comprises 46, , A, and B,
four numeric uncials, three such
cursives, 1 Old Latin, all the Cop
tic, and a few other Greek cur
sives. This against the Majority,
2, D, F, G, K, , 17 numerics, 7
Old Latin and all the Latin Vul
gate, the Syriac Peshitta and Harc
lean, and the Lect [maj. lections].)

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 indica
tion of Christs humanitypart
of early heresy. The Majority
reading does more than simply
refer to believers as the body
of Christ. This is the process
of sharing in Christs death
and resurrection!

KJV

ESV

NASB

NIV

PROBLEM
The underlying Greek, again,
is identical, so why the confus
ing English translation? Evi
dently, modern translators
think that robbery is too dif
ficult for contemporary readers
to comprehend; thus, they add
three words to avoid using the
term. The Greek arpagmon
means the act of seizing or
robbing. Hence, not grasp
ing to be equal might seem to
be a more appropriate modern
translation. Instead, moderns
have opted for ambiguous
translations.

Philippians 2:6, 7 Who, be

ing in the form of God, thought it
not robbery to be equal with
God: 7 But made himself of no
reputation, and took upon him
the form of a servant, and was
made in the likeness of
men: . . .

ESV reads: . . . who, though he

was in the form of God, did not
count equality with God a thing to
be grasped, 7 but emptied himself,
by taking the form of a servant,
being born in the likeness of
men.

NASB reads: . . . who, although

He existed in the form of God, did
not regard equality with God a
thing to be 23 grasped, 7 but 24
emptied himself, taking the form
of a bondservant, [and] being
made in the likeness of men.
23
(The ESV translators rectified their Footnotes:24 I.e. utilized or
asserted. I.e. laid aside his
earlier mistranslation of eauton
privileges.
eknos [emptied Himself]).
(The Majority and TR both use the Eknos [ek-e-noce-ay] means to
word eknos [from ken ], to empty or to abase. This phrase (Note that the NASB does correctly
empty or abase, or to make of no ology easily can be misconstrued to translate the word eknos [ek-enoce-ay] hereemptied. And
mean that Christ did not strive to
effect, in verse 7, but the KJV
already appears in the Greek. Both
attain
equality
with
Godas
if
He
committee produced a more
of the footnotes simply present
were not equal! This simply is
idiomatic translation.)
incorrect alternative meanings!)
unnecessarily ambiguous!)

NIV reads: Who, being in very

nature God, did not consider
equality with God something to be
used to his own advantage; 7 rath
er, he made himself nothing; by
taking the very nature of a servant,
being made in human likeness.

Colossians 3:6 For which

things sake the wrath of God
cometh on the children of dis
obedience.

Reads: On account of these the

wrath of God is coming.3
Footnote: 3 Some manuscripts
add upon the sons of disobed
ience.

Reads: Because of these, the

wrath of God is coming.19
Footnote: 19 Some early manu
scripts coming on those who are
disobedient.

(The NA Greek omits the last

clause, but the UBS includes it.
The translators chose the NA27
reading over that of the UBS4.
Omission follows the RSV, upon
which the ESV is based [91%].
Some is woefully deceptive, and
add suggests scribal insertion!)

1 Thessalonians 1:1 Paul

and Silvanus, and Timotheus,
unto the church of the Thessalo
nians which is in God the Father
and in the Lord Jesus Christ:
Grace be unto you, and peace,
from God our Father, and the
Lord Jesus Christ.

Reads: For it is because of these

things that the wrath of God will
come 26 upon the sons of dis
obedience, . . . Footnote: 26 Two
early manuscripts do not contain
upon the sons of disobedience.
(The footnote casts doubtonly
two specific MSSon the validity
of the reading. Wrongfully confus
ing! The NU refers to 46 [3rd], B
[4th]the latter moderns sacred
manuscriptand one OL, plus the
Sahidic and Syriac Palestinian.)

ESV: Paul, Silvanus, and

Timothy, To the church of the
Thessalonians in God the Father
and the Lord Jesus Christ: Grace
to you and peace.

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 NA27 marks from God . . .

Jesus Christ as an insertion based
on the vast majority of Greek
manuscript testimony. Is that, in
(The 1550 Robert Estienne TR,
succeeding the Majority, reads . . . and of itself, not sufficient proof
from God our Father and the Lord for the longer readingthe
Jesus Christ. Erasmus [1516] pen words inclusion? Again the mo
ned this before William Tyndale.) derns clearly demean the text!)

(The NA-UBS are supported by

substantial and diverse testimony:
B; F; G; ; 075; 0278; three speci
fied Greek cursives and a few
others; some Old Latin and all the
Vulgate; the Syriac Peshitta [2nd];
the Coptic Sahidic [3rd or 4th].)

(Gods Son, Jesus Christ, did claim

equality with Godbecause He is
co-equal to Godand He did not
need to cling to or grasp it. As
for nothing here, this is a con
textual misuse of the Greek ken.
Christ emptied himself by taking
the form of a servant. Changed
from something to be grasped.)

(Not many MSS. [See left.] But the

also is supported by , A, C, D1,
F, G, H, I, Psi, 075, and cursive 33,
uncial 0150, and 20 specified
cursives [UBS4]. Additional Byz.
support comes from some OL and
all Vulgate, the Peshitta/Harclean,
and the Bohairic.)

NIV: Paul, Silas and Timothy, To

the church of the Thessalonians in
God the Father and the Lord Jesus
Christ: Grace and peace to you.
Removed note: b1 Some early
manuscripts you from God our
Father and the Lord Jesus
Christ.
(Some early is correctbut
several is better: ; A; D; I; one
OL. Also later MSS K [9th], L [9th],
P [6th or 9th], 048 [6th], 049 [9th],
plus 056 [10th], 075 [10th], 0142
[10th], 0150 [9th], and 0151 [9th].)

The Majority reading is chil

dren of disobedience. (Greek
for children and sons is the
same: uihos [hwee-os].)
This same phrase also appears
in Eph. 2:2 and 5:6. Children
of disobedience are unbeliev
ers who thus habitually behave
egregiously against Gods will
the class of the lost doomed
to hell. How can the NU read
ing hold any validity based on
its paltry manuscript support?
(See NIV note.)

The Majority contains the

entire last sentence (1b).
Aleph, A, (Dvidsome
doubt), I (5th), 33, one OL
(mvidsome doubt), the
Syriac Harclean (7th), and the
Coptic Bohairic (3rd or 4th)
also support the Byz. reading.
The shorter reading may have
been an early scribal attempt
to eliminate repetition, as
done, historically, by scribes,
some Fathers, and by some
modern translators.

KJV
1 Timothy 3:16 And
without controversy great is the
mystery of godliness: God was
manifest in the flesh, justified in
the Spirit, seen of angels, preach
ed unto the Gentiles, believed on
in the world, received up into
glory.
(Some Greek mss read He who,
but these are very few. In both
Greek source texts, the wording is
identical, except for the relative
pronoun [h]os appearing for The
os. But oj would mean who in
this context. No he precedes it!)

1 Timothy 4:10 For there

fore we both labour and suffer
reproach, because we trust in the
living God, who is the Saviour of
all men, specially of those that
believe.
(See 1 Peter 4:14.)

NASB

NIV

Reads: Great indeed, we confess,

is the mystery of godliness: He 5
was manifested in the flesh, vin
dicated 6 by the Spirit,7 seen by
angels, proclaimed among the
nations, believed on in the world,
taken up in glory. Footnotes:
5 Greek Who; some manuscripts
God; others Which. 6 Or justified.
7 Or vindicated in spirit.

Reads: By common confession,

great is the mystery of godliness:
He who was revealed in the flesh,
was 32 vindicated in the Spirit,
seen by angels, proclaimed among
the nations, believed on in the
world, taken up in glory.
Footnote: 32 Or justified.

Reads: Beyond all question, the

mystery from which true godliness
springs is great: He appeared in
the flesh, was vindicated by the
Spirit, 19 was seen by angels, was
preached among the nations, was
believed on in the world, was
taken up in glory. Notes: 19 Or
vindicated in Spirit Removed:
c Some manuscripts God.

Reads: For to this end we toil

and strive,2 because we have our
hope set on the living God, who is
the Savior of all people, especially
of those who believe. Footnote:
2 Some manuscripts and suffer
reproach.
(No basis for have our hope set
on. Some mss is outright de
ception! The vast majority, total,
read in the Greek as in the KJV.)

The NASB, also milder than the

KJV, reads strive.

ESV

(Some other Greek manuscripts

read He who, as shown here, but
(Great indeed and we confess these are among the fewest extant.
have been transposed and the
Who has significant support in ,
Greek omologoumnj, con
A, C, F, and G, plus 33, 365 [Byz.],
fessedly, changed from an ad
verb, to a verb, in the wrong voice. 1175 [Alex.], and 2127 [Byz.], and
The first footnote portion also is a few Byz. cursives. But the
Greek outweighs and outnumbers.
confusing: The translators have
chosen He despite the Greek. ??) Vindicated is incorrect here!)

(The minority Greek source reads,

toiling [kup-ee-ah-] and strug
gling [a-gonid-zuh-mahee]
rather than labour and suffer
reproach. These are very different
meanings. To suffer reproach, or
to be reviled addresses the plight
of believers persecution!)

PROBLEM

The Majority text rebukes

nearly all modern versions,
reading God. The Greek for
He, who, God and
Christ each is different.
Who and which are the
same in Greek. Note how all
three modern versions use
vindicated for justified.
According to the NAGL (W.
J. Perschbacher), p. 102, vin
dicated is only correct in Matt.
(Not only is appeared in a body
incorrect according to the Greek, but 11:19 and Luke 7:29. This is the
it also is plainly ignoble! And He foremost passage clearly estab
lishing Gods manifestation in
[] only is supported by D, just
the flesh. The is backed by
seven Old Latin, all the Vulgate, a
2 (ca. 7th), Ac, C2 (ca. 6th), D2
few early Church Fathers, and
(ca. 9th), , 075, cursives 81,
possibly 061. From from . . .
great has been changed heavily! 1739, 1881, 15 other numerics,
and the lections.
Why the removed footnote?)

The NIV also mitigates the con The Majority reading supports
suffer reproach. Suffer re
notation with strive.
proach places the rightful bur
(Uncials , A, C, F [9th], G [9th], K den of discipleship and sub
[9th], and [8th] support the min sequent receipt of rebuke, etc.,
ority Gk., as do 33 and six others, on the believer. Jesus said that
and many Byz. Joining the are faithful believers will be re
2 [ca. 7th], D, 20 other specified proached for their faith. Note
that although Aleph, A, and C
Greek, and all the Latin [latt],
Syriac, and Copticoverwhelm uphold the NU text, B (Vatica
ing numerical testimony.)
nus) is conspicuously absent.

The NU apparatus labels the

last four words of the KJV/TR/
reading as an insertion. But,
again, the readingat least
85% of NT Greeksupports
from such withdraw thyself,
(Robbed is both a legitimate
(Omitting the last phrase nullifies
as does the Greek of D2 and
(Destitute likely is the best
meaning and a suitable application
the doctrine of separation, upon
translation, here, from the Greek which believers are to center their (The Greek apestermnn means of the word apestermnn in this Psi, three Old Latin, and all the
Syriac. Some miffed scribe(s)
both destitute or defrauded context. As for financial gain,
apestermnn. This is so
lives! Notice no footnote mentions the compound root words being
probably was/were offended by
that the absent sentence appears in apo, to separate, and stero, to again, this is debatable. The Greek the separatist doctrine pre
because, although these false
porismon
specifically
denotes
an
teachers have been deprived of the majority of manuscripts! As for deprive. Hence, combining the
or a source of gain. scribed by God through Paul
the truth by lies of Satan, said de gain, various Greek lexicons differ words, in effect, enhances the po acquisition,
Wherefore come out from
Wrote
Matthew
Henry, Some
privation has resulted in the con about whether or not porismon tency of the Greek word. Thus,
among them, and be ye sep
account Christianity an advantag
carries the meaning of financial or here, the former word evidently
sequence of their destitution of
eous profession in this world. Those arate, saith the Lord, and
godly truth. [Anqrpn literally other material gain. The same is
touch not the unclean thing;
can mean destitute and deprived, that make a trade of it . . . will be
true about whether apester
and I will receive you.
resulting in committees selecting disappointed . . . . Men was
does mean human beings, or
mnn can mean deprived.)
one or the other, differently.)
changed to people for the NIV2.)
people, rather than men.])
2 Corinthians 6:17

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.

ESV: . . . and constant friction

among people who are depraved
in mind and deprived of the truth,
imagining that godliness is a
means of gain.

NASB: . . . and constant friction

between men of depraved mind
and deprived of the truth, who
suppose that 30 godliness is a
means of gain. Footnote: 30 Or
religion. (No! Incorrect.)

NIV reads: . . . and constant

friction between people of corrupt
mind, who have been robbed of
the truth and who think that god
liness is a means to financial
gain.

KJV
Hebrews 1:3 Who being the
brightness of his glory, and the
express image of his person, and
upholding all things by the word
of his power, when he had by
himself purged our sins, sat
down on the right hand of the
Majesty on high; . . .

Reads: He is the radiance of the

glory of God and the exact im
print of his nature, and he up
holds the universe by the word of
his power. After making purifica
tion for sins, he sat down at the
right hand of the Majesty on high,
. . .

Hebrews 1:5a For unto

which of the angels said he at
any time, Thou art my Son, this
day have I begotten thee?

ESV: For to which of the angels

did God ever say, You are my
Son, today I have begotten
you?

(Neither the NA27 nor the UBS4

marks this verse.)

NASB

ESV

NIV

PROBLEM

The text supports the KJV

reading by himself purged our
sins, plus 46, D2, Hc (3rd
copyist) and 15 other specified
Greek, three Old Latin, all Sy
riac, and the Sahidic and Bo
hairic versions. What is mis
sing in modern versions is that
(Sinaiticus [], Alexandrinus [A],
Christ alone expiated our sins
Vaticanus [B], D1 [ca. 7th], H, P, and (Word of his power and pow
(Radiance [apaugasma ] is okay support this reading, along with erful word differ. The Word is through His vicarious sacrifice.
33 [9th], 81 [11th], 629 [14th], 1175 from the Sons authority: It is not This variant could be the result
in this instance. Nature [hupoth
th
stseos ], rather than person, is [11 ], 2464 [9 ], 075, and 0150,
just a powerful word, but also a of early Gnosticism, promoting
and
some
Byz.
minuscules, plus
the Catholic doctrine that
acceptable. Imprint [charakter ],
some Old Latin, all the Vulgate, and Word of His power. JFB Bible
rather than image, is okay. But the Syriac Palestinian. Who being Commentary, Vol. 3, p. 527.
works are part of salvation.
he [os ] is not in either the
Some of the revered early
Gods is not in the NU Greek.
is admitted, but not translated as
/TR or the NU Greek.)
Church Fathers believed in this.
such!)
Neither is in heaven.)
Reads: 35 And He is the radiance
of His glory and the exact repre
sentation of His nature, and up
holds all things by the word of His
power. When He had made purifi
cation of sins, He sat down at the
right hand of the Majesty on high,
. . . Footnote: 35 Lit Who being.

Reads: The Son is the radiance of

Gods glory and the exact re
presentation of his being, sus
taining all things by his powerful
word. After he had provided puri
fication for sins, he sat down at
the right hand of the Majesty in
heaven.

The best English rendering is

begotten. The Greek gennao
(ghen-nah-) means to bear,
beget, bring forth, conceive,
father. Spoken of the rela
(According to the often-corrupt
tionship between God and the
(Firstly, God does not appear in NU Greek text, God, in fact, is
Messiah, called His Son (Heb.
any Greek text. This appears, un not included here, but, rather,
(The Greek gennao does mean,
he. In multiple interlinears the
necessarily, for clarity. At any
lastly, to father, but the passive 1:5, et. al.), according to
Strongs Complete Word Study
word God is inserted into the
time [KJV] is a superior transl
NIV reading [have become]
Concordance. (God had always
Greekobviously
for
clarity.
But
ation of pote. The remainder of
almost seems to indicate that some
been Jesus father, but had be
the
context
makes
this
entirely
the translation if fine.)
event occurred to also somehow
gotten Him in the flesh at His
unnecessary! This translation is
make God Jesus father.)
fine.)
earthly birth).

ESV reads: . . . but this one was

made a priest with an oath by
the one who said to him: The
Lord has sworn and will not
change his mind, You are a
(Remember Gods warning, in Reve priest forever.
Hebrews 7:21 (. . . but this
with an oath by him that said unto
him, The Lord sware and will not
repent, Thou art a priest for ever
after the order of Melchisedec:)
...

lation, against adding to or taking

away from Gods words. The Scrip (Replacing repent with change
tures are Gods words breathed
his mind is okay. However,
out to elected men being His chos
repent is a biblical worda
en instruments.)

NASB: For to which of the an

gels did He ever say, YOU ARE
MY SON, TODAY I HAVE BEGOTTEN
YOU?

NIV: For to which of the angels

did God ever say, You are my
Son today I have become your
Father? Removed note: Or
have begotten you.

NASB: (. . . for they indeed

became priests without an oath,
but He with an oath through the
one who said to him, THE LORD

NIV: . . . but he became a priest

with an oath when God said to
him: The Lord has sworn and
will not change his mind: You
are a priest forever.

HAS SWORN AND WILL NOT CHANGE

HIS MIND, You are a priest for

ever); . . .

(Melchisedec was Abrams and the

peoples first high priest, and he
represented all peoplejust as
Christ has replaced him to repres
theological term. Furthermore, the ent all believers now! Jesus ante(*Strangely so, both the KJV and
ESV reverse interlinear shows that type, Melchisedec, here is simply
NASB committees chose to actually
the words one was made a priest left out of the priestly line that
begin this verse with the end of v.
20, as appearing here in the NASB.) were added in the English.)
ends with Christ.)

The Majority text [] includes

after the order of Melchizedek, as do codices 2, A, D,
, 075, 1241, 1739, 1881, and
15 other specified Greek. Other
(Vaticanus, C, and 46, cursives 33, support is in all Syriac and part
of the Bohairic. It seems clear,
81, 436, 629, and 2464, uncial
here, that some scribe commit
0150, a few Byz. Greek slightly
ted the error of haplography:
differing from the majority, three
accidentally omitting words he
Old Latin and all the Vulgate, the
thought absent from the exem
Sahidic [Coptic], part of the Bo
hairic [Coptic], and the Syriac Pal plar (source)or with which
estinian [6th?], testify to the NU text: he disagreed. Omitting refer
substantial, but insufficient to over ence to the beginning of the
priestly line is a grave error!
ride the Byz. Majority!)

KJV

ESV

NASB

NIV

PROBLEM
The text reads having
come, and good things com
ing. In the NIV, some, again,
is outright deceptionmost
being correct! The NU text
reads good things having
come. The good things to
which the author of Hebrews
refers are pardon, reconcilia
tion, righteousness, holiness,
adoption, and glorious salva
tion, according to Matthew
Poole, as well as believers
eternal inheritance. The modern
readings are supported by B, D,
1739, a few Byz. manuscripts,
and almost all of the Syriac.

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; . . .

Reads: But when Christ appear

ed as a high priest of the good
things that have come,5 then
through the greater and more per
fect tent (not made with hands,
that is, not of this creation.) . . .
Footnote: 5 Some manuscripts
good things to come.

NASB: But when Christ ap

peared [as] a high priest of the
good things to come, [He entered]
through the greater and more
perfect tabernacle, not made with
hands, that is to say, not of this
creation; . . . Footnote: Two
early mss read that have come.

Reads: But when Christ came as

high priest of the good things that
are now already here22 . . .
Footnote: 22 Some early manu
scripts are to come.

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 substance.

ESV reads: For you had com

passion on those in prison, and
you joyfully accepted the plun
dering of your property, since
you knew that you yourselves
had a better possession and an
abiding one.

NASB reads: For you showed

sympathy to the prisoners and
accepted joyfully the seizure of
your property, knowing that you
have for yourselves a better
possession and a lasting one.

NIV reads: You suffered along

with those in prison and joyfully
accepted the confiscation of your
property, because you knew that
you yourselves had better and
lasting possessions.

Reads: By faith Sarah herself

received power to conceive, even
when she was past the age, since
she considered him faithful who
had promised.

Reads: By faith even Sarah her

self received 41 ability to conceive,
even beyond the proper time of
life, since she considered Him
faithful who had promised.
Footnote: 41 Lit power for the
laying down of seed.

(The NRSVherein not included

footnote reads, Other ancient author
(Actually, the Byzantine Greek
ities read good things to come. Yes,
(The translators here ignore the
and the Textus Receptus do not
again, the vast majority! The Byz. text
27
read more perfect, but, rather,
(Appeared is a tempting transla NA text and insert He entered, reads so, along with old uncials ,
complete, or perfect. The
tion based on interpretation, but it which neither appears in any Greek A, plus D2. Other Byz. support are
nor is necessary for conveying
Greek teleioteras does not carry
is the wrong tense [second aorist text,
uncials K, L, and P, 075, 0150, and
the correct meaning. Two early
the modifier more. Having
participle]! Have come is the
0278, cursives 33, 81, 1241, and
mss refers to B and D. Like the
come is a better translation than correct translation of the wrong
1881 [and 15 others], plus some OL
KJV,
here,
to
come
is
correct.
But
being come, in the second aorist verb, appearing in the NA27.
and all the Vulgate, and all the Coptic.
appeared is the wrong tense. It
tense. Coming, the present
Some manuscripts is an outright, should be having comesecond Now was added before already in
participle, is correct.)
aorist participle: the same Greek.)
disingenuous, abominable lie!)
the NIV 2011.)

(The KJV reading does transpose

the Majority texts and Textus
Receptus and remaining posses
sion and in the heavens. Note
that the /TR includes mou, me.
Without mou, and with desmiois
rather than desmois, the NU trans
lates as prisoners rather than as
bondsa major difference.

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 jud
ged him faithful who had promis
ed.

(For you showed sympathy to the

prisoners is correct, according to
the NU Greek. But the Greek pre
27
4
(The NA and UBS source texts position/conjunction kai is absent,
read differently from the /TR
and the verb showed is not in the
about the focus on imprisonment: Greek. Also, seizure technically is
the former on a specific group of
not correct. Plundering, spoil
prisoners; the latter on the writer ing, or robbing is correct, from
and his bonds. [See note at left.]) the Greek arpaghn.)

(The moderns have very substantial

support, yet they remain outweigh
ed. Compassion on me is oppos
ed by A, D, H, 6, 33, 81, 1739,
most Latin, and more. En
ouranoi, in heaven, is opposed
by 13 , 46, , A, D, H, 33, most
Latin, all Coptic, and more. Suf
fered along replaces sympath
ized in the NIV 2011.)

Reads: And by faith even Sarah,

who was past childbearing age,
was enabled to bear children be
cause she considered him faithful
who had made the promise.

The Byz. text supports the

existence of in heaven (in
the heavens), which certainly
is different from the less-spec
ific endings of the three mo
dern versions. Again, on the
basis of the older but corrupt
Alexandrian (Egyptian) manu
scripts 13 , 46, , D, and H, plus
33, 1739, most Latin, and all
Coptic, the critical text reigns
supreme in the modern ver
sions, thereby supporting the
omission of in heaven. But
without these words, the length
of the enduring substance is
unspecified!

loosely supports the KJV. All

other versions here vacillate re

garding the NU text. Note how
the NIV transposes the second
and third clauses. Why? Gave
(The NIV 2011 [NIV2] complete
ly changes direction, following the birth is supported by the Ma
Greekalbeit a bit loosely jority text, 2, D2, one OL, and
(The NA Greek reads spermatos, (The Zondervan NASB/NIV inter NA-UBS
this
time,
replacing emphasis on all Syriac. Omission of eteken
(* Or, bore a child. [eteken]
seed, or issueby implication linear inserts into the running in
Abraham with it on Sarah. Why?
[Authors note.] Eteken literally
and diverse
terlinear English Abraham was
External pressure? But like the KJV, does have ample
means gave birth, so the KJV is offspringafter kataboln [kuh- enabled to become a father . . . ,
13 , 46
testimony:

; ;A; D; ;
it
transposes
clausessecond
and
tuh-bol-yn], conceive. But for despite the NA Greeks reference
not entirely literal here. There is
third, varying in each. The Greek
6;
33;
81;
1739;
1881;
most Lat
no reason it should not be! The comprehension and stylization only to Sarah by name! Then, in the also does not explicitly refer to
in;
Coptic.
But
the

based
Greek reads and when past the
purposes, the committee omitted English column, only Sarah is
childbearing age. [But the NIV
on 5,700-plus Greekstill
suitable age gave birth, or and
mentioned! This translation is a
2011 does footnote about Abra
offspring from the English.)
ham.])
past the [fit] time of life . . .)
hybrid of the and the NU.)
dominates.

KJV
Hebrews 11:37 They were
stoned, they were sawn asunder,
were tempted, were slain with the
sword: they wandered about in
sheepskins and goatskins; being
destitute, afflicted, torment
ed; . . .
(. . . They were murdered [or
killed, or slain].)

ESV
Reads: They were stoned, they
were sawn in two,1 they were
killed with the sword. They went
about in skins of sheep and
goats, destitute, afflicted, mis
treated . . . Footnote: 1 Some
manuscripts add they were temp
ted.
(The footnote indicates the trans
lators were certain that they were
tempted was a later scribal inter
polationadd. Manuscript sup
port for omission is minimal: 46;
1241s [supplemental]; a few Byz.
mss; the Syriac Peshitta [2nd]; five
Church Fathers; possibly the Sa.)

NASB

NIV

PROBLEM

The text supports the KJV,

as do 13vid, A, D2 (6th or 7th)
(Psi), 1739, 1881, 18 other
numerics, four OL and all the
Vulgate, the Bohairic, and the
lection majority. Most moderns
do not believe in verbal in
spirationthe actual words of
God in the pure Scriptures.
(Because the Byzantine manuscript This allows them to manipulate
tradition dates back to at least the
and mix textseven denigrate
(The Greek kakouchoumenoi
fourth century [and likely earlier
means to maltreat, to suffer ad still], some probably is incorrect the supernatural. (This despite
lip service, by many, to verbal
versity, to torment. But surely with early referring to MSS
inspiration.) Note here that not
tormented is the most suitable
[uncials or papyri] of the seventh
English here! Also, despite its ab century or before. . . . Put to death only does the text support
sence from the NA27 Greek, epeir- by stoning is okay. Mistreated the KJV, but also a broad and
diverse testimony from the
technically is correct, but it is a
sthsan, they were tempted,
poor translation here!)
third to fourteenth centuries.
has been added in the English.)

Reads: They were stoned, they

were sawn in two, 61 they were
tempted, they were put to death
with the sword; they went about
in sheepskins, in goatskins, being
destitute, afflicted, ill-treated . . .
Footnote: 61 One early MS does
not contain they were tempted.
(That is, 46.)

Reads: They were put to death by

stoning30 they were sawed in two
they were killed by the sword.
They went about in sheepskins and
goatskins, destitute, persecuted
and mistreated. . . Footnote:
30 Some early manuscripts stoning
they were put to the test; . . .

NIV: You foolish person, do you

James 2:20 But wilt thou
ESV: Do you want to be shown, NASB: But are you willing to
you foolish person, that faith apart recognize, you foolish fellow, that want evidence that faith without
know, O vain [man], that faith
23
without works is dead? (Auth. [ ]) from works is useless?
faith without works is useless? deeds is useless ? Footnote:
23 Some early manuscripts dead.
(The Greek an rpe literally
(The Greek gnmai is used in all (Out of 5,700-plus Greek mss, only
means human or person. So,
four texts here, but it means to
(Only two of the earliest [or
the corrupt B, plus C, support the
technically, the KJV translators
know, to understand, or to per
early] mss, codices B and C,
minority text, along with six num
substituted man for person or ceive, not to be shown. To
read the Greek arg, unprofit
human [being]. However, indef know and to be shown are very erics, led by 1739. Also, two OL,
able, inactive, or useless.
two Vulgate, and the Sahidic, pay [For the some mss, see immed
initely, as here, someone, a
different types of action. The
misguided homage to the Alexand iate right.] For the NIV 2011
man, or one [person] also is
Greek in the minority mss can
rian [Egypt] Vaticanus.)
man was changed to person.)
correct.)
mean barren or idle.)

The Majority reading is dead

(Gk. nek-rs), including
one of the modern critical
text keystones, Codex Sinai
ticus (Aleph). A and C-2 (2nd
corrected) also support the
Majority reading, plus Psi, 15
other major uncials, Lect (lect
ions maj.), the Peshitta and
Harclean, and the Sahidic.
Note that dead and useless
have very different meanings!

James 4:4 Ye adulterers and

adulteresses, know ye not that the
friendship of the world is enmity
with God? whosoever therefore
will be a friend of the world is the
enemy of God.

The Majority supports adulter

ers and adulteresses, as do 2
(ca. 7th), K (9th), L (8th), P (6th),
(9th), 16 minuscules, and the
Harclean. Note how only the
NIV agrees, in meaning, with
the KJV and the Byzantine
text-typebut not in the
Greek. The three modern ver
sions are close to correct.
These moderns use wishes
and chooses for boulhh,
which are perfectly acceptable
translations. As for hostility
(NASB), it replaces a biblical
termenmity.

ESV reads: You adulterous

people! 3 Do you not know that
friendship with the world is en
mity with God? Therefore who
ever wishes to be a friend of the
world makes himself an enemy of
3
(The Greek boulhhwishes to God. Footnote: Greek You
adulteresses! (Minority Greek)
be hereis in the aorist subjunc
tive here, expressing a wish in the
(The minority Greek reads moi
ongoing present, not in the future.
chalides [adulteresses], omitting
Thus, wills to be would be correct.
The translators probably wanted the moichoi kai [adulterers and] before.
verse to sound more conclusive and Footnote is not included in the first
potent. Note that the precise mean edition of The Reformation Study
ing of adulterers and adulteresses Bible [2005, Ligonier Ministries].
herethough figurativeactually is Note that the precise meaning
though figurativeis unfaithful.)
unfaithful people. [See ESV.])

NASB reads: You adulteresses,

do you not know that friendship
with the world is hostility toward
God? Therefore whoever wishes
to be a friend of the world makes
himself an enemy of God.
(Per the indications at far left, bou
lth here has been translated cor
rectly, based on precisely the same
Greek. The Greek word for hos
tility, echthros, carries the mean
ing of extreme enmity with God
by (mans) sin [Thayers New
Testament lexicon, p. 265].)

NIV reads: You adulterous peo

ple,17 dont you know that friend
ship with the world means enmity
against God? Therefore, anyone
who chooses to be a friend of the
world becomes an enemy of God.
Footnote: 17 An allusion to cove
nant unfaithfulness; see Hosea
3:1.
(Minority Greek support exists
more diversely in 100, Aleph, A, B,
33, 81, 1241, and 1739, plus a few
of the Byzantine mss, all the Latin,
all Coptic, and the Peshitta. Is was
changed to means from the prev
ious version, and hatred toward to
enmity against.)

KJV
1 Peter 1:22 Seeing ye have
purified your souls in obeying the
truth through the Spirit unto un
feigned love of the brethren, [see
that ye] love one another with a
pure heart fervently.
(Having purified [hgnikote]
is correct, as seen only in the ESV
here. Of 47 instances of the root
word in the NT, only this occasion
uses the perfect active participial
form. See that ye is not in Greek;
nor is it even remotely necessary!)

1 Peter 2:2 As newborn

babes, desire the sincere milk of
the word, that ye may grow
thereby.
(The text and the Textus Recep
tus each read by it you may
grow. That is, grow spiritually.
But note that according to the NT
Greek texts [TR] of Erasmus
[1516], Theodore Beza [1598],
Stephanus [1550], and others, and
even the all partial sources for
the KJVthe Authorized Version
[1611/1769/others] is partly poorly
translated as of the word. Also
note that the KJV and NASB omit
reference to the Greek logikos,
which, in this context, means spi
ritually logical, spiritually rea
sonable, or simply reasonable
or logical. )

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.

ESV
Reads: Having purified your
souls by your obedience to the
truth for a sincere brotherly love,
love one another earnestly from a
pure heart.
(A diverse array of Greek MSS
and versions do support omission
of through the Spirit. But in
order to show does not appear in
the NA27! This leaves a potentially
suspicious gap between truth
and unfeigned. No accounting is
made in the NA! [??])

NASB

NIV

Reads: Since you have in obed

ience to the truth purified your
souls for a 44 sincere love of the
brethren, fervently love one ano
ther from 45 the heart. Footnote:
44 Literally unhypocritical. 45 Two
early mss read a clean heart.

Reads: Now that you have puri

fied yourselves by obeying the
truth so that you have sincere love
for each other, love one another
deeply, from the heart.23
Footnote: 23 Some early manu
scripts from a pure heart.

(The minority has excellent support

in four significant uncials and many
Byz. cursives, 72, cursives 33 [9th],
81 [11th], 323 [11th], 945 [11th],
1241 [12th], and 1739 [10th], plus all
the Vulgate, Syriac, and Coptic, and
many Byzantines. Unhypocritical
is incorrect! [Neither is it a word!])

PROBLEM

Though the most-ancient ma

nuscript evidence (five of the
oldest extant MSS72 [3rd
century papyrus], Aleph, A, B,
C) supports the omission of
through the Spirit, the Major
ity text includes it, as do K, L,
(Both the NA27 and the UBS4
P, and seven cursives. Katharas
question the authenticity of kath
aras, pure, using single brackets. kardias, pure heart, also is in
But the text apparatus of each fails the Byz. text. Recall that the
to mention why. [??] In the NIV
Greek always holds the greatest
2011 each other replaces your
brothers. Sincere brotherly love weight because it is the origi
nal NT source language.
is literally correct here.)

ESV: Like newborn infants, long NASB: . . . like newborn babies,

for the pure spiritual milk, that by long for the pure 59 milk of the
it you may grow up into salvation word, so that by it you may grow
60 in respect to salvation,
. . .
59
(The NA text reads . . . by it you Footnotes: Or spiritual (Gr
may grow up to (or into) salva logikos) milk. 60 Or up to salvation.
tion. Peters letter targeted recent
Gentile Christian converts, those
(The NA text reads . . . by it you
who already knew Christ. Thus, he may grow up to (or into) sal
was exhorting these newborn
babes in Christ to grow in the love vation. The translators appear to
be unsure as to the spiritual state
and knowledge of the Savior by
of Peters readers, hence substi
reading existing Scripture [Old
Testament]. Peter was notas the tuting in respect to for up in
ESV and its present brethren indic your. The English translation
atecommanding unbelievers to
does not match the minority
become saved by reading Scrip
source. In addition, this appears to
ture! Salvation of the soul comes
be a hybrid compromise, an at
only through personal interaction
with Christ: sin confession; repent tempt to bridge the gap between
the Byz./TR and minority read
ance; and acceptance of Christ as
ings.)
sovereign Lord over ones life.)

NIV: Like newborn babies, crave

pure spiritual milk, so that by it
you may grow up in your salva
tion, . . .

Reads: . . . having a good con

science, so that, when you are
slandered, those who revile your
good behavior in Christ may be
put to shame.

Reads: . . . keeping a clear con

science, so that those who speak
maliciously against your good
behavior in Christ may be
ashamed of their slander.

(The NA Greek text reads . . . by

it you may grow to (or into)
salvation. The English is a some
what sensible reading [up in
your], but it still is incorrect, the
words to salvation apparently
having been added by some
scribe[s] for unnecessary clarifica
tion. [See KJV reading.] And a be
liever does not grow up to [or
into] salvationonly an un
believer. And this still would
represent an awkward reading.
These translators, too, have
reached a compromising reading.)

The Byz. reads, . . . by it

you may grow. Writes J. A.
Moorman of modern render
ings from very early MSS: A
classic salvation by works
alteration which despite its
uncial and versional support
cannot possibly be right. In
deed, the NU text reads, . . .
by it you may grow into salva
tion. (Salvation is a one-time
event at a fixed moment!) The
, L (9th), and Byz. uncials
049, 056, and 0142 back the
KJV. NU support is vast and
diversebut see Moorman
quotefor this doctrinally
wrong source reading. Support
ing the NU are 72, majuscules
, A, B, C, K, P, and , cur
sives 33 and 81, eight other
specified, diverse cursives, and
all Latin, Syriac, and Coptic.

As of evildoers, as in the
and TR, accentuates the signifi
cance of the righteous believer
being falsely accused. The NU
only notates omission of its
opening clause and morpholog
ical differences in to speak
(The NASB includes with gentle
27
4
27
(The NA actually reads, But with against, and eis instead of
ness and reverenceas in NIV
(Neither the NA nor the UBS
en before Christ. Majority
noteas
part
of
Verse
15.
Minor
gentleness and reverence, having a testimony for as of evildoers
(Behavior inserted by author for addresses the omission of o
ity witnesses for exclusion of as good conscience, regarding he who is massive: the ; ;A; C; K;
clarification of antiquated term
kakapoin, as of evildoers. of evildoers comprise just 72, , is spoken against, those may be
P; 049; 056; 0142; part of the
conversation.)
But the evidential testimony is
some Byz. cursives, the Sahidic,
ashamed who accuse falsely your
Vulgate; three OL; the Peshitta;
available from the NA26. See right.) and possibly others.)
the Coptic Bohairic.
good behavior in Christ.)

Reads: . . . and keep a good con

science so that in the thing in
which you are slandered, those
who revile your good behavior in
Christ will be put to shame.

KJV

ESV

1 Peter 4:1 Forasmuch then as

Christ hath suffered for us in the
flesh, arm yourselves likewise
with the same mind: for he that
hath suffered in the flesh hath
ceased from sin; . . .

Reads: Since therefore Christ

suffered in the flesh,1 arm your
selves with the same way of think
ing, for whoever has suffered in
the flesh has ceased from sin, . . .
Footnote: 1 Some manuscripts
(Matthew Henry: As Christ suffered . add for us; some for you.
. . do you . . . make your corrupt nature
suffer, by putting to death the body of (Not some manuscripts, but the
vast majority of of them.)
sin by . . . mortification; . . .)

2 Peter 1:21 For the prophecy

came not in old time22 by the will
of man: but holy men of God
spake as they were moved by the
Holy Ghost. Footnote: 22 in old
time; or, at any time.

ESV: For no prophecy was ever

produced by the will of man, but
men spoke from God as they
were carried along by the Holy
Spirit.

NASB

(Although all of the versions

herein read hell here, this is a
mistranslation of the Greek for
reader-comprehension purposes.
The actual word is tartarsas
cast down to Tartarus.)

2 Peter 3:10b But the day of

the Lord will come as a thief in
the night; in the which the heav
ens 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.
(The KJV translators used great
noise and shall melt with fervent
heat from the more-refined Textus
Receptus, rather than following the
shorter Majority text. Terrible
noise originated from Tyndale.)

PROBLEM

The Byz. text, 2, A, and five

other significant uncials, plus
the Harclean and Bohairic, read
for us. Opposing minority
testimony on behalf of for
27
(The NA provides no opposing
you exists only in Greek cur
evidence for the omission of for [or sives 69 (15th), 1505 (11th), a
on behalf of] us, but only for for
(The Greek ennoian means intent, you rather than for us. Suffered few Byzantines, a single Vul
gate MS, and the Syriac Peshitta
mind, thought, will, etc., not is incorrect, as is whoever suffers
purpose.)
(2nd), according to the NA27.
and the.)

Reads: Therefore, since Christ

has 21 suffered in the flesh, arm
yourselves also with the same pur
pose, because he who has 22 suffer
ed in the flesh has ceased from
sin. Footnotes: 21 I.e. suffered
death. 22 I.e. suffered death.

Reads: Therefore, since Christ

suffered in his body, arm yourselves
also with the same attitude, because
whoever suffers in the body is done
with sin.

NASB: For no prophecy was ever

made by an act of human will, but
men moved by the Holy Spirit
spoke from God.

NIV: For prophecy never had its

origin in the human will, but pro
phets, though human, spoke from
God as they were carried along by
the Holy Spirit.

(The NA27 reads thelmati, will,

resolve, purpose, or design
(Word order is wrong in every trans (Produced is quite a stretch
lation here. More accurate: Because and unnecessarilyfrom carried not was ever made. For no
prophecy ever came by the will of
no man chose to bring prophecy of or brought forth, some of the
old, but, by the Holy Spirit, holy
meanings of the Greek nechth, man, but, by the Holy Spirit, holy
men were led to speak by God.)
men of God spoke bests all these.)
from the primary verb pher.)

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; . . .

NIV

(The Majority text has agioi, holy.

The NA omits holy, and adds apo,

from. Had its origin is not literal

from the NU; neither are prophets,
human will and though human.)

The vast majority of existing

Greek contain holyinclud
ing codices , A, (800 AD),
and , plus 33, one OL, all
Vulgate, and the Peshitta and
Harclean. NA is supported by
72, B, P (6th), 323 (12th), 614
(13th), 630 (14th), 945 (11th),
1241 (12th), 1505 (11th), 1739
(10th), some Byz. mss, and the
Harclean (7th).

The difference between the

/TR reading and that appear
ing in partial support of the NA
is that A, B, C, and 81 use the
masculine form, while the /TR
and NA use the feminine. The
(The Greek seirais zophou means (Into gloomy dungeons was
best testimony favors the
chains of darknessperiod. Yet changed to in chains of dark
72
nesscorrect. But sent should be reading: ; P; Psi; 33; 1739;
some use the Greek reading ap
Vulgate; Syriac. Some moderns
pearing in the partial source of the cast, and putting, delivered.
write such things as, . . . In prof.
1881 ERVWestcotts & Horts Similar to seirois, at left, , and a
(The Greek tartarsas means
seirois, the masculine form. Sei few Byz., read sirois. A, B, C, and 81 writ. is a pit (Thayer). Vincent
hell, or, the lowest part of Hades ro, reflected in the NASB
wrote, The best texts . . . sub
read seiroi [masculine plural].
not pits.)
English, is a pit, den, or cave.)
stitute . . . pits or caverns. No!
This is an improvement.)

Reads: For if God did not spare

angels when they sinned, but cast
them into hell 1 and committed
them to chains 2 of gloomy dark
ness to be kept until the judg
ment; . . . Footnote: 1 Greek
Tartarus. 2 Some manuscripts pits.

Reads: For if God did not spare

angels when they sinned, but cast
them into hell and committed them
to pits of darkness, reserved for
judgment; . . .

Reads: For if God did not spare

angels when they sinned, but sent
them to hell, putting them in
chains of darkness to be held for
judgment; . . .

The reads, heavens will pass

away with a great noise, and the
elements, burning with heat, will
be destroyed, and the earth and
the works in it will be burned
up. The NU text reads will be
(The
majority!)
discovered. (Uncials and B.)
discovered [or exposed]. The
(The Greek eurethsetai, meaning Byz. is supported by A, 048, 33,
(The Greek word rhoizedon
(Burned up and dissolved is cor [rhoyd-zeh-donn] here literally
will be discovered/found, observed 81, 1505, 11 other specified
rect according to the NU. Being
or gathered, here is substituted in
Greek, the Syriac Harc./Pal., the
means loud noise, and is used
burned up will be destroyed, and
the NIVand other modern ver
Bohairic, and the Lections
uniquely
in
this
context
in
the
New
will be completely burned, are the
sionsfor katakasetai, meaning (UBS4). Opposing are , B, K,
Testament. It also means with a
Byzantine readings. Loud noise
burned up, in the KJV, TR, and
P, seven specified Greek, a few
great noise, whizzingly [hissing] Byz. NIV 2011 adds done after
replaced with roar, and the ele
Byz. mss, and the Syriac Phil
with a crash, or with roaring
ments will be dissolved with fire
everything. Laid bare is even
oxenian (6th). Major victory!
changed. [See support at far right.]) speed.)
wrong from the NU Greek!)

ESV reads: . . . the heavens will

pass away with a roar, and the
heavenly bodies will be burned up
and dissolved, and the earth and
the works that are done on it will
be exposed.3 Footnote: 3 Greek
found; some manuscripts will be
burned up. (Not some!)

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 15 burned up.
Footnote: 15 Two early MSS read

NIV reads: . . . The heavens will

disappear with a roar; the ele
ments will be destroyed by fire,
and the earth and everything done
in it will be laid bare.11 Footnote:
11 Some manuscripts be burned up.

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.

ESV
Reads: But if we walk in the
light, as he is in the light, we
have fellowship with one anoth
er, and the blood of Jesus his Son
cleanses us from all sin.

(All three of these modern ver

sions, and others, are without
Criston, Christ, following
Ihsoun, Jesus. This likely is
the result of ancient scribal malice
deliberately to dis-join the two
terms which completely define
Christs identity: Jesus (his name)
the Lord savesand Christ,
His purpose: Christ and Messiah
[Messias] each meaning Anointed
(About walking in this light,
Henry Alford [nineteenth century] One. Indications of malice? Ex:
wrote that it is . . . an identity in omission from , B, C [Alex. in
the essential element of our daily Cath. epistles], Psi [Alex. in Cath.
walk with the essential element of epistles], 1241 [Alex. in Cath.],
Gods being.)
1739 [Alex. in Cath.].)

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 all6 sin.
Footnote: 6 Or every.

PROBLEM

This is another of many ex

amples of lower Christology
among the modern versions:
Christ is separated from Je
suspossibly stemming from
early Gnosticism. Note how the
NASB committee completely
misinterpreted the meaning of
walk in the light, whichin
this contextis entirely re
(The minority text actually has
greater overall support [but not in moved from some type of phy
sical illumination in Gods
the Greek], including the follow presence. The NASB commit
ing versions: the Syriac Peshitta
tee also misinterpreted light
[2nd]; the Sahidic [3rd or 4thnor (Gods essence) as evidently
being a literal manifestation of
thern Egyptian]. Also: P [024/
phs: luminescence. They
th
th
Byz./6 ]; 323 [Caes./mixed /12 ]; also capitalized Light, as if to
630 [mixed/14th]; 945 [Byz./ 11th]; further indicate that it might
1505 [mixed (Alex./Byz.)/12th]; pc represent the Holy Spirit, or
some manifestation thereof, or
[few Byz. differing slightly from some other divine entity.
the Majority]. [See ESV notes for (Again, Gnosticism?) The is
supported by A, 33, three OL,
further Alexandrian support.])
the Peshitta, and the Bohairic.
(A and 33 are partially Byz.)

(Understanding light properly in

this context requires beyond super
ficial word study, but the answer is
found in a good lexicon: phs
(SRN 5457)(III) Figuratively,
moral and spiritual light and
knowledge which enlightens the
mind, soul or conscience. . . . p.
2176, Strongs Complete Word
Study Concordance)

(No footnote appears for the Ma

jority reading. Again, the NASB
withholds information that its tran
slators evidently think may con
fuse the reader, concerning eviden
tial weightolder manuscripts
versus number of manuscripts.
That is, the translators hold back
information because they are sold
on the earliest manuscripts ra
ther than the overwhelming major
ity that oppose. Also, Himself
does not appear in either Greek
source. [See evidential testimony
about Christ in NIV and Prob
lems.])

1 John 2:20 But ye have an ESV: But you have been anoin
unction from the Holy One, and ted by the Holy One, and you all
have knowledge.4 Footnote:
ye know all things.
4 Some manuscripts you know
(As in both the Majority text and everything. (Vast majority!)
the Textus Receptus [Stephens
(The UBS4/NA27 read oidate pan
1550, etc.], translators have added tes , you know all, but the ESV
the English word things to
reverse interlinear mistranslates
clarify meaning, but the word
as, You all have knowledge.
obviously is not required for a
[Context is critical here.] The ESV
reverse interlinear committee mis
complete understanding of the
understood the phrase, and/or they
verse.)
thought contemporary readers
would not comprehend. It took
(About you know all Matthew
more than 100 translators to get
Poole [1685] wrote, all these
this wrong! [The translators appear
things concerning Christ and his
to have concluded their argument
religion. . . . Matthew Henrys based largely on , B, and Egypt
ian bishop Hesychius, who they
Whole Bible Commentary
[MHWBC] [See JFB agreement at allege was the architect of the Al
exandrian text ca. 300. He gen
far right.])
erally is credited as co-reviser of
the Septuagint and New Test.])

NASB: But you have an anoint NIV: But you have an anointing
ing from the Holy One, and you from the Holy One, and all of
all know.
you know the truth.18 Footnote:
18 Some manuscripts and you
(The NASB translators showed
know all things.
sound judgment and wisdom in
this case, not altering unction, or (The translators deviated from the
NU Greek, which reads kai oidate
anointingfrom the Greek
pantes, and you all know. In a re
chris-ma, meaning precisely
anointing or unction: Strongs Ref cent Zondervan interlinear, they
simply added the English the
erence Number [SRN] 5545.
The NASB has no footnote. You truth into both the interlinear and
the NIV English column. In the
all know what? [See far right.]
Despite the NU using pantes, the preface, Greek scholar and teacher
nominative masculine form, they Bill Mounce writes, May our
work help all of you using this new
appear to have reached a hybrid
interlinear to understand the
translation between the Greek of
wonderful truths of Gods Word,
the text and that of their own.
every word proceeding from Gods
The Byz. panta is in the accusative mouth. . . . Modifying Scripture,
neuter.)
then proclaiming verbal inerrancy,
is wretched duplicity!)

Some variation of you all

know may sound more cor
rect, but it is the result of either
an inadvertent scribal error or a
deliberate alteration. Only ,
B, P, Psi, a few Byz., and Hesy
chius support this reading
(NA27)! The meaning of the
verse is that, as specified in the
Jamieson-Fausset-Brown Bible
Commentary (Vol. 3, p. 635/
1871), Johns readers knew all
things needful for acting
against antichrists seductions,
and for Christian life. Again,
the NIVs some is wholly
deceptive: Most, or vast major
ity, would be correct. (Even mo
dernistic text critic S. P. Tre
gelles followed the Byz./TR
reading in his 1857-1879 edi
tions!)

KJV
1 John 4:3 And every spirit
that confesseth not that Jesus
Christ is come in the flesh is not
of God: and this is that [spirit] of
antichrist, whereof ye have heard
that it should come; and even
now already is it in the world.

ESV
Reads: . . . and every spirit that
does not confess Jesus is not from
God. This is the spirit of the anti
christ, which you heard was com
ing and now is in the world al
ready. (Word removal/order change.)

(The essence of this passage is not

only to warn against those proph
ets who do not acknowledge Christ
(Spirit appearing before of
as the Son of God, but also to warn
antichrist was added by the KJV against such persons and doctrines
translatorsas well as those of the which do not recognize Him as
NIVfor comprehension purpos God in the flesh! This is the spirit
es. However, its usage here clearly of antichrist spoken of here, as
wellnot just that Christ was not
is unnecessary for reader under
God. From the first century, Do
standing.)
cetists held that Christ came as a
phantom form who was replaced
by a separate, fleshy man on the
cross.)

NASB

NIV

PROBLEM

The reading supports . . .

Jesus Christ as having come in
the flesh. Modern versions
hinge largely on A, B, 33, and
81. But supporting these also
are Psi (9th), five mixed cursives
(minuscules), and a few Byzan
tines. At least one modern
(Christ [Criston] is omitted
(Note that v. 2, immediately
by the NU, as is is [has] come in proceeding, reads, in the , By interlinear shows inclusion of
having come in the flesh, in
the flesh. Tischendorf [1872] this the Spirit of God is known:
the English below the Greek,
who idolized Aleph Sinaiticus [ ]Every spirit that confesses Jesus
yet the translators omit them in
and Westcott and Hort [1870]
Christ as having come in the flesh the accompanying text. Support
ing the vast majority of Greek
omit both, as well. [Westcott and is of God . . . According to the
Hort idolized Vaticanus B, as well practice of many ancient scribes, in reading Christ are K, L,
049, 056, 0142, and 0245, plus
as did influential critic Johann
as having come in the flesh may the Syp,h. As for having come
Jakob Griesbach.] Tregelles
have been removed deliberately
in the flesh, the , , , 33,
Greek edition also omitted both
from the exemplar [copying
and all Syriac support. Oppos
Christon and en sarki elluthota
source] with the thought that this ing are A, B, seven specified
[el-ay-loo-thah-tuh], has come in clause accidentally was inserted
Greek, a few Byz. mss, all the
the flesh.)
into v. 3 by an earlier hand.)
Vulgate (vg), and all the Coptic.

Reads: . . . and every spirit that

does not confess Jesus is not from
God; this is the [spirit] of the anti
christ, of which you have heard
that it is coming, and now it is
already in the world.

Reads: . . . but every spirit that

does not acknowledge Jesus is not
from God. This is the spirit of the
antichrist, which you have heard
is coming and even now is
already in the world.

ESV: . . . for the great day of

Revelation 6:17 For the
their wrath has come, and who
great day of his wrath is come;
and who shall be able to stand? can stand? (Was who is able to.)
(This scribal error is so obvious,
that one would expect the correct
reading to take precedence. Whose
wrath is coming? Obviously
Gods, which will punish the wick
ed. The unrighteous are terrified,
not wrathful. Yet modernists use
the masculine plural autn [NU]
to read their rather than the
masculine singular autou [],
his [Gods]. And why no foot
note for the Majority reading?
Probably another example of
disdain.)

NASB: . . . for the great day of NIV: For the great day of their 36
their wrath has come, and who is wrath has come, and who can
withstand it? Footnote: 36 Some
able to stand?
manuscripts his. (Vast majority!)
(The NA27 fails to mention vital
(Related to the note at immediate

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.

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.

details about particular Revelation

MS evidence. But in two books J.
A. Moorman addresses this ma
terial. In When the KJV Departs
from the Majority Text, he meti
culously describes the source for
the /TR Revelation: H. C. Hos
kiers masterful collation of nearly
200 MSS. This work is based upon
Greek MS groups 046 [Alex.] and
the Andreas [Byz.], each compris
ing about 80 mss support.)

left, for the NASB, very little Greek

manuscript evidence is extant. For
example, unfortunately, Erasmus
who used only about nine select
MSS for his 1516 Greek NT transla
tionhad few Revelation Greek
MSS available to him. Hence, for
most of the book, he was forced to
translate available Latin Vulgate into
Koine Greek. Stand has been
changed to withstand it, following
the modern tide of Bibles: NCV;
CEV; The Message.)

The text (at least 85%),

joined by A, P, 046, more,
under gird the KJV. The Greek
word autos (ow-tos), is a
personal pronoun used for both
the first- (my) and third-person
(his/their) cases, but note the
previous verse, 6:16, which
refers to the wrath of the
Lamb immediately before v.
17 begins. Conclusive. None of
the five minuscules opposing
the readingall Alex.is
older than the tenth century.
(Greek-witness diversity is
poor: only Alex.)

The reads .they that do his

commandments. A and
oppose (B truncated after Heb.
9:13), as do five Alex. cursives
and a few Byz., plus the Sahi
dic. Supporting the Byz. text are
(Not
only
is
this
reading
out
(Probably a reference back to Rev. weighed and outnumbered, but it is groups 046 and the Andreas, all
7:9 wrongfully repeated here.
the Syriac, and the Bohairic.
incomplete. Wash their robes in
(The robes of glorified believers are Most likely scribal error. No foot what? The Lambs blood? If so,
(See 046 and Andreas groups,
washed, but not by their merit!)
note for the Majority reading!)
why would this not appear here?) within NASB, above.)

ESV reads: Blessed are those

who wash their robes, 5 so that
they may have the right to the tree
of life and that they may enter the
city by the gates. Footnote:
5 Some manuscripts do his com
mandments. (Most mss!)

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.

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 cent
ury modernist F. J. A. Hort, hence
having a pure heritage extending
back more than 1,600 years.
The KJV was based on the content
of several earlier Reformation
Bibles, including Tyndales,
Coverdales, the Matthews (John
Rodgers), Taverners, the Great
Bible, the Bishops, and the Gen
eva. Additionally, Theodore Bezas
1598 TR was another source, plus
some of Erasmus mss (late cur
sives).

ESV
Promoted as an essentially literal
(Literal Translation) translation
known for its gaining acceptance
worldwide among a variety of Prot
estant denominations, the ESV
New Testament represents a mod
ern extension of the ERV of 1881,
and a slight revision of the 1971
RSV (9% wording change [p. 13]
2005), thus based on a markedly
different Koine Greek source text.
This critical text originally was
assembled through the singular but
similar efforts of naturalistic, un
orthodox scholars of the eighteenth
and nineteenth centuries (critical
texts of Westcott, Hort, Bernhard
Weiss [3rd Edition, 1901] and Tis
chendorf [8th, 1872]). The source
texts of the ESV New Testament
are the NA27 and UBS4 Greek.
( NA28 since has been released
[2012].)

The preface in the 2011 ESV con

tains typical modernistic conces
sions and deceptions, as well as a
reference to the use of the Dead
Sea Scrolls, the Septuagint, the
Samaritan Pentateuch, the Syriac
Peshitta, the Latin Vulgate, and
other sources to help in translating
difficult NT passages. The edit
ors outrightly lie to the reader by
claiming that The English Stand
ard Version (ESV) stands in the
The entire translation process for classic mainstream of English
the Authorized Version spanned
Bible translations over the past
seven years, from 1604 (some
half-millennium, comparing the
work) to the final editing work in ESV to Tyndales 1526 NT and the
1610. Official work by the appoin KJV (1611)! Ultimately, the ESV is
a modification of the 1881 ERV
ted translation body began in
contained 5,600 Greek
1607. The final initial version was which
changes from the KJV Greek! Two
presented to James I in early 1611. key footnotes have been removed
Note that no copyright ever has
from the immediately previous
been established for the KJV
ESV. In addition, some manu
something uncharacteristic of
scripts 33 times is used when
many or most is correct!
every modern Bible version!

NASB
Long regarded as one of the most
accurate and literal modern trans
lations, the NASB, upon closer
examination, proves otherwise:
based upon the NU critical text;
often stylized against its Greek
source text and even defying it.
This version also takes liberties in
word and phrase order, based on its
own source Greek, and it often fails
to footnote significant variant
readings, such as those of the Ma
jority text. It frequently has been
mistranslated from its own Greek
source, and it represents an up
dated version of the 1901 ASV
the ASV being an Americanized
version of the oft-corrupt 1881
ERV New Testament. Furthermore,
the translators often use early
mss adroitly to offset convincing
Byz. and other evidence.

NIV

The most classic, deceptive literaldynamic equivalence version avail

able, the NIV is a subtly comprom
ising bridge between devotion to its
own vacillating, corrupt Greek
source text and its commitment to a
stylized, modernistic concession to
a wanton worldly readership. It
softens the Bibles critical warnings
and harsh realities, alters biblical
doctrine, and aggregately constit
utes a vitiated Gospel of positivism
eagerly embraced by both believers
and unbelievers. It is a version esp
ecially 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 = +sales.) In
addition, with the 2011 NIV, nine
footnotes have been removed, and
the translators often use some
First released in 1966 by the
Lockman Foundation, supposedly a mss rather than many mss to
offset much Byz. & other opposing
nonprofit, interdenominational
testimony.
ministry dedicated to the transla
tion, publication and distribution of
the New American Standard Bible, The original NIV Bible was first
published in 1978 by the Interna
the Amplified Bible . . . , the
NASB also underwent a significant tional Bible Society, then in 1984.
Currently, Zondervana leader in
update in 1995. According to the
Lockman Foundation website, In contemporary, modernistic Bible
translationuses Bible databases
1995 the NASB was updated, in
owned by the International Bible
creasing clarity and readability.
Vocabulary, grammar, and sentence Society (IBS). The NIVs modern
structure were carefully reviewed istic associations are examples of
the complexity and profit that have
for greater understanding and
infiltrated the Bible-publishing bus
smoother reading. . . . (Authors
iness: For more than 200 years the
underlining.) It is certain that the
IBS had been sharing Gods Word
changes, being modernistic, have
further degraded Gods Word. Just around the world. But in 2007, the
look at the revealing quote. Among IBS adjoined the STL (Send The
the modern translations addressed Light) to become Biblica. Space is
prohibitive to fully describe how
herein, this one underwent the
commercialized the Zondervanfewest update changesbut most
NIV relationship has become.
are significant.

PROBLEM
Since the first century, heretics
have attacked Gods Word,
modifying it, adding to it and
subtracting from it. Successive
infidels established the Roman
Catholic Church based on noncanonical doctrine, human
constructs and self-serving ma
nipulation of Scripture. One
result was a minority of older
manuscripts evolving into a
corrupt, false Bible based on
a critically edited NT Greek
text forced upon the public by
naturalistic scholars and ling
uistic stylists. Bible societies
have become a collective corp
orate, rich CEO.
Note that, according to the
Biblica web site, now repres
enting the merged IBS and
Send the Light organizations,
more than 100 scholars repres
enting 20 denominations trans
lated the NIV Bible. The
same source states that for 30
years the Committee on Bible
Translation (CBT) has labored
to bring the Word of God to
people in contemporary Eng
lish. (That is, pedantic, sim
plistic, diluted and
mistranslated.)
Now nearly every modern
translation states it is based on
the most ancient and best ma
nuscripts, and according to
accepted principles of New
Testament textual criticism.
These modernistic methods yet
have an opponent in the spirit
ual form of textual criticism:
one well-supported since the
sixteenth century!

The critical editions (texts)

The modern critical text is a liberal, modernistic, scholar-edited apparatus based largely on the ancient uncial (all-capital letters) codices (facing pages, bound on one
edge) Aleph (Sinaiticus) and B (Vaticanus), circa 325-360 AD. (Most scholars estimate that Vaticanus is a few years older.) Numerous scholars of naturalistic textual
criticism (the science of applying modern analytical theories to ancient documentsin effect without due consideration for the Bible as
expressly God-inspired), particularly during the eighteenth and nineteenth centuries, produced their own edited versions based
substantially on these two early manuscriptssome of the most-famous biblical text critics being J. S. Semler (1725-1791), Johann Jakob
Griesbach (1745-1812), Samuel P. Tregelles (1813-1875), (Lobegott) Friedrich Constantine von Tischendorf (1815-1874), Brooke Foss
Westcott (1825-1901), and Fenton John Anthony Hort (1828-1892). The current critical apparatuses used as the basis for nearly every
modern Bible translation/version are the Nestle-Aland (NA) and that of the United Bible Societies (UBS). These two alternative,
modernistically and naturalistically edited texts purportedly are different from each other in about 400 places, but almost entirely
inconsequentially. Mostly, they differ in punctuation, grammar, use of personal pronouns and word order, according to the consensus of
contemporary text critics. Note that the NA now is in its twenty-eighth edition (late 2012). Both of these apparatuses very closely parallel
the Westcott-Hort NT edition first secretly disclosed in 1870, during the beginning stages of the English Revised Versions translation
process: Nearly every Bible written in English since 1881 has used as its basic New Testament text the Westcott-Hort edition (Origen
Adamantius [185-254] privately edited N.T.).1 (The W-H edition was based largely on Sinaiticus, Vaticanus and Tischendorfs eighth
edition. Tischendorfs last edition [1869-1872] differed from his seventh version, of mature conclusions, in 3,572 placesmostly because
B. F. Westcott
of the contrasting readings in Codex Aleph, versus Vaticanus.)2
Richard Simon (1638-1712), a Roman Catholic priest of the seventeenth century, is generally credited as being the forerunner of modern biblical criticism
utilizing analytical methods previously and typically applied to classical works of Greek literature. 3 (Karl Lachmann [1793-1851] highly popularized this methodology in
1831 with the release of his first critical edition of the Bible. . . . Lachmann was not a theologian but had distinguished himself by critical editions of Latin and
German classics.)4 The textual-criticism movementwhich often is applied naturalistically with effectively little genuine regard for the Bible as being a God-breathed
work (Gk. theopneustos)largely was less-pronounced in the seventeenth and eighteenth centuries, but gained momentum in the latter 1700s. J. S. Semler (1725-1791)
often regarded as the father of German rationalismwas a chief proponent of this methodology in the late 1700s and early 1800s, followed by his prodigy, Griesbach. 5
Griesbach, like several of his theological predecessors, produced his own critical edition, followed by the likes of such nineteenth century philological (pertaining to the
study of language in written historical sources) analytical masters as Tischendorf, Tregelles and, of course, the classic duo of Westcott and Hort. Based on their own critical
text which was 14 years in the making (1857-1870), Westcott and Hort masterminded the development of the English Revised Version (ERV or RV)the NT introduced
in 1881 and the entire Bible in 1885. 5 The ERV marked a deliberate, concerted motion intended to underminein fact, replacethe King James Version, but the efforts, of
course, were not ultimately and definitively successful.6 (Although the ERV and its American counterpart, the American Standard Version [ASV], never gained large-scale
acceptance, the modern versions are varying iterations of them, nevertheless.)
Tischendorfs wild textual-criticism escapade after his seventh edition was based on his initial discovery of 129 or 130 (his accounts varying)43 of which he was
allowed to borrowleaves of the Codex Sinaiticus in a waste heap in St. Catherines Monastery, at the foot of Mt. Sinai, in 1844. 7 (These 43 Old Testament leaves from
the Septuagint (Greek Old Testament) now are collectively referred to as Codex Friderico-Augustanus.) 8 He later acquired the bulk of the manuscript (303 leaves1,214
pages) during his third visit in 1859never returning the manuscript on loan from the monks of the monastery/convent .9 All of this, including Tischendorfs textualcriticism lunacy following his Aleph find, is well-documented. (Tischendorf was exceptionally proud of his discovery and detested the monks who accommodated him:
Oh, these monks! he wrote. If I had the military strength and power, I should be doing a good deed if I threw this rabble over the walls. 10)

Codex Aleph

As for Codex Vaticanus B (03) Gk. 1209, its known history is meager, with only its approximate date of origin (c. 325-350 AD), its texttype (Alexandrian) and its fifteenth-century discovery, to present, being known. The Vaticanus came into the possession of the Vatican in 1444
hence its nameand the Vatican Librarys first registry entry was for Codex B, the entry dated 1475. 11 Now naturalistic text critics boast
interminably about the pristine conditionactually a detriment to manuscript character by indicating a lack of scribal useof their ancient
treasures of alleged superior integrity. Just simply contemplate the futile concept of essentially a mere two documents being leveraged to
outweigh the vast majority of 5,773 Koine NT Greek manuscriptsthe total text-type evidence being between 85-15 percent and 95-5
percent in favor of the Byzantine text. Nevertheless, most modern Bible versions New Testaments are based on the Koine Greek of only the
following: 1) Vaticanus B (90%); 2) Sinaiticus Aleph (7%); 3) Alexandrinus A (approx. 2.5%); 4) codices Bezae (D), L, M, and a few others
(one-half of one percent among them all).12

But the disproportionate manuscript numbers represent just one component of this multifaceted issue, some others being doctrinal errors, scribal blunders, text-type
considerations and nonsensical readings, scriptoral region of origin, area schools of thought, and more. The fact is, naturalistic text critics supporting this paucity of ancient
manuscript evidence still have no actual proof to back their suspicious critical claims, many of them based adroitly on phantom theories such as those generated by
Westcott and Hortincluding the Antiochian rescension (or Lucianic rescension) the latter standing on absolutely no documented proof. (The Antiochian rescension
is the W-H premise theorizing that the Majority [Byzantine, Traditional, Antiochian, Constantinopolitan, Ecclesiastical] text is a fabricated, mixed text most probably made
by Lucian [d. 312] in Antioch during the third or fourth centuries, combining the Alexandrian/Western texts. But, again, this theory is entirely unsubstantiated.)13

Authors sources
Information about verse attestation in this document mostly is derived from Novem Testamentum Graece, the Nestle-Aland 27th Revised Edition (Stuttgart, Germany:
The German Bible Society, 1993 [9 th corrected printing, 2006]), by Barbara and Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger, and The
Greek New Testament, Fourth Revised Edition (The United Bible Societies, U.S.A.: Stuttgart, Germany [5 th printing, 2001]), by Kurt Aland, Matthew Black, Carlo M.
Martini, Bruce M. Metzger, and Allen Wikgren. Some witness testimony is taken from Earthly Manuscripts, Church Fathers, and the Authorized Version (Collingswood,
N.J.: The Bible for Today Press, 2005), pp. 124-311, by J. A. Moorman. Comparison verses cited from the KJV are taken from The Contemporary Parallel New Testament
(New York: Oxford University Press, 1997), pp. 30-1785, by John R. Kohlenberger III, ed., and The Word Bible software (Greece: Costas
Stergiou, 2003-2012), by Costas Stergiou. HCSB Bible text also was taken from The Word Bible software. Verse material cited from the
Majority text was used from The Majority Text Greek New Testament Interlinear (Nashville: Thomas Nelson Publishers, 2007), by Zane C.
Hodges and Arthur L. Farstad, eds., and The Analytical-Literal Translation of the New Testament of the Holy Bible, Second Edition
(Bloomington, Ind.: AuthorHouse, 2005), by Gary F. Zeolla. (The Majority text in this latter title was derived from The New Testament in the
Original Greek According to the Byzantine Majority Textform [Atlanta: Original Word Publications, 1991], by Maurice A. Robinson and
William G. Pierpont, 1991.) Other Byzantine text (Greek) was taken from Robinsons and Pierponts 2000 edition, from The Word Bible
software. Scripture portions cited from the Textus Receptus were taken from The Interlinear Hebrew-Greek-English Bible, Vol. 4 (Lafayette,
Ind.: Sovereign Grace Publishers, 1985), by Jay P. Green, Sr., from the 1550 version of the Robert Stephens (Estienne/Stephanus15031559) TR, Copyright 1976 by the Trinitarian Bible Society, London, England. In addition, Matthew Pooles Commentary on the Holy Bible,
Vol. 3 (Peabody, Mass.: Hendrickson Publishers, 1982), was used to look up parallel verses among the gospels. Other factual information has
been gleaned from numerous scholarly and authoritative resources, and some, such as the number of existing Greek NT manuscripts (5,700plus), is common knowledge in the biblical textual-criticism realm.

KJV (Authorized Version) content

More than 80 percent of the wording of the King James Version (1611) New Testament is derived from William Tyndales (1494-1536) famous 1526 Tyndale Bible
(NT only), the earliest of several versions among the proto-KJV legacy.14 Other Bibles of this tradition are Myles Coverdales (1488-1569) 1535 Bible (first complete Bible
printed in Modern English), the 1537 Matthews Bible (John Rodgers1500-1555), the Great Bible of 1539, the renowned Geneva Bible (Pilgrims on the Mayflower) of
1560 (NT first published in 1557, with William Whittinghams (ca. 1524-1579) verse numbersa first in the English New Testament), and the Bishops Bible of 1568. 15
(The first-recorded NT version of the Bible to include verse numbering is Robert Stephens 1551 Greek NT, its 1550 predecessor called the Royal Edition (editio regia),
this being the Greek underlying most Textus Receptus-based New Testaments existing today. 16 Theodore Bezas (1519-1605) 1598 NT version is the only other TR
popularly used today.
Interlinear Bibles
The Interlinear Hebrew-Greek-English Bible, Vol. 4 (New Testament only) is the culmination of exhaustive research and translation work
by a single individual, Jay P. Green, Sr. (1918-2008). More than 350,000 of its copies having been sold, the complete OT-NT interlinear (four
volumes or one large single volume) provides something invaluable to all interested in the Greek NT: the venerated 1550 Greek New
Testament of Robert Estienne (Stephanus), accompanied by an English translation (below) and Strongs Reference Numbers (SRNabove) for
nearly every Greek word. Flanking the long, central Greek-English column are, at left, Greens own Literal Translation of the Bible, and to the
right, the King James Version translation (1769 version, including replacement of highly antiquated terms). Stephanus (Stephens) was one of
the most-learned biblical scholars of the sixteenth century, and a French printer. He produced four Greek editions of the NT, based on Erasmus
workin 1546, 1549, 1550 and 1551. Stephens 1550 Greek New Testament followed Erasmus 1527 and 1535 editions, and added marginal
readings from the Complutensian Polyglot (completed in 1514/1517 and printed in 1522). 17 The Old Testament of the IHGEB also is
translated into English, from the Hebrew Masoretic Text (Aleppo Codex/tenth century), and includes the accompanying Strongs Reference
Numbers (SRN). No other interlinear Bible contains a truly unadulterated version of the NT Textus Receptus, and the truly pure OT
Masoretic Textthe latter founded upon the Aleppo Codex and its familial group of manuscripts. (This writer has no relationship with the
Complutensian Polyglot
publisherexcept as a patron.)

All other existing interlinears are based on critical editions (essentially Aleph and B), compare the KJV text to that of a modern Bible, or have been found to have
some corruptionse.g., G. R. Berrys (1897) and Thomas Newberrys (1877). Furthermore, Alfred Marshalls popular NT interlinear (1958), for example, is based on
Eberhard Nestles (1851-1913) Novum Testamentum Graecethe Nestle-Aland apparatusand compares this corrupt minority Greek to the NIV. The same is true of
William D. and Robert H. Mounces The Zondervan Greek and English Interlinear New Testament (NASB/NIV). Beware of the new breed of interlinears which have been
produced during the past few decades: Nearly all are based mostly on the ancient Aleph and B manuscripts, via the NU text.
By way of such a comparison purchase, the author has learned (from the preface) thatto his surpriseevidently many modern Bible scholars are largely ignorant not
only of the intricacies of the Majority text, TR and NU critical editions, but also have little or no knowledge of the study of textual criticism. For much of the past century,
seminaries and Bible colleges almost exclusively have been presenting students with a single Greek source text: the NU. It seems that many of the professors,
themselves, have not been aware of the chicanery that has been foisted upon them. They simply have been accepting the outrageously flawed conclusions of their
predecessors, and their teachings and conclusions, then passing them on to their students! Conversely, here is an excerpt from the
It seems that many of
Preface to the Third Edition of the Interlinear Greek-English New Testament (Vol. 4 of 4 of this complete interlinear Bible): So it
may be clearly seen that our aim is exact correspondence between the English word and the original word, as far as God will bless us
the professors,
with the right choice. This is in contrast with those who claim they have the license to discern the thoughts of the original writers and
then to make up their own expressions of what they would have written if they were alive today.18 (Emphasis mine.) The second
themselves, have not
sentence from this excerpt is a quite accurate description of the current trend in Bible translation: dynamic equivalence, or
functional equivalence, which is a thought-for-thought translation methodology based on Eugene Nidas new-age communication
been aware of the
model (SMRSource [encoded]-Message-[decoded] Receptor). Read the preface of virtually any modern Bible version and
chicanery that has
youll glean significant understanding of how these large interdenominational, ecumenical translation committees operate. Said
operational models in the prefaces of these new-age Bibles describe how interdenominational translation committees, with an
been foisted upon
excessive emphasis on unification among worldwide Christendom, work to eliminate discord (with the price of compromising the bold
truth of Gods Word), bridge cultural gaps, and provide Bible versions in todays languageones that sacrifice scriptural fidelity
them.
for alleged easier reading.

Common biblical vernacular

Koine (coin-) means common. The vast majority of the New Testament was written in a style of Greek (common GreekKoine) used by the general, common
folk. Classical Greek was the linguistic form of the learned, thus was not chosen by God to be used in communicating with the common man. The physician and
historian Luke, however, for whatever reason, wrote his Gospel to the Gentiles (HellaneGreek for Gentile or Greek-speaking person) in Classical Greek. God knows.)

The ending of Marks Gospel

Omission of the last twelve verses of the Gospel according to Mark, vv. 9-20 of Chapter 16, is significant because, other than the plain
fact that this passage is attested to by the vast majority of extant NT Greek manuscripts (all but two uncials), without it, the Book of Mark
ends with the apostles being afraid.19 But, equally important, leaving out this passage also would have excluded the Great Commission
from the Book of Mark (v. 15): And he said unto them, Go ye into all the world, and preach the gospel to every creature (KJV). Subsequent
verses in the passage are critical, as well, discussing the significance of salvation and baptism, spiritual works, and Gods protection for
believers. The final verse vitally galvanizes this key passage with affirmative apostolic action: And they went forth, and preached every
where, the Lord working with them, and confirming the word with signs following. Amen. Most naturalistic text critics of both yesteryear
and today insisted and continue to plead that the passage should be excised from Gods Word on two grounds: 1) It is not attested to by their
beloved Codices B (primarily) and Aleph (secondarily); 2) they dont think it fits the sense in the location of the bookthat it is out of
place(a later interpolation). Conversely, the spiritually based text critics of past and present argue for its appropriateness in textual proximity,
its consistency with surrounding text, its majority reading, and its importance to the Scriptures. Imagine the Bible with only one gospel
reference, in another Synoptic, to the Great Commission (Matthew 28:19). (A fascinating side note is that Codex Vaticanus, upon which the
vast majority of the modern critical texts depend, contains an entirely blank column after Mark 16:8a vacancy precisely matching the space
required for the longer ending of Mark. Furthermore, in this same space in Sinaiticus, the handwriting, ink, letter size, and spacing are
different in an obvious attempt to fill the space.20 These circumstances testify that the sheet is a forgery.21)

Edward F. Hills

Fortunately, thanks to among the most erudite biblical, theological, and linguistic scholars of the past 200 years, such knowledgeable, studious, resourceful, wise, and
conservative orthodox Christian figures of the faith as John William Burgon, Edward Miller, F. H. A. Scrivener, Herman Charles Hoskier (d. 1938), and Edward F. Hills
(pictured on previous paged. 1981), most of the nineteenth century, peoples of today and tomorrow still have and will have access to the expositional evidence
overwhelmingly supporting the case for Gods true Word: His words breathed out through His appointed human vesselswhose canonical writings evolved into the
Majority text, their subsequent refinement in the Textus Receptus, and, ultimately, into the production of the KJV. (Unless God has a plan for a superior English translation,
which seems unlikely given the KJV was produced at the pinnacle of the languages development.)

Verbal inspiration of KJV?

Many, many KJV advocates among both the ordained and laitythe KJV-only communityhave emphatically maintained that the AV is divinely inspired
(plenarily). However, the truth is, the 54 (at onsetseven having died or resigned during the process) original members of the translation committee aggregately never
claimed that their work was divinely inspired, verbally. Essentially, these scholars, among the very finest of their time and of all time (but imperfect), believed that the time
was ripeas did both the agreeable king (James I of England) and those clergy petitioning for a new translationfor a new version of Gods Word. Belief in the divine
inspiration of the KJV translators, and their work, in the original plenary sense, is wrongful! Only the original, plenarily inspired human instruments of Gods Wordthe
respective biblical books writersand their original output, actually were verbally (plenarily) inspired by God. 22 Moreover, many orthodox theological scholars through
the centuries have firmly held that the original biblical autographs not only were verbally God-breathed (2 Timothy 3:16-17) but, subsequently, that the precise content
of the autographs has been providentially preserved, as well. What value has inspiration without preservation? (David W. Cloud, in his book Faith Vs. the Modern Bible
Versions, cites several Bible verses that very easily can be interpreted as proof of Gods preservation of the original manuscripts wordsPsalm 12:6, 7; Psalm 119:89;
Proverbs 30:5, 6; Isaiah 40:8; Isaiah 55:11; Matthew 5:18; Matthew 24:35.)

The KJV foundation

However, such KJV opponents as learned modernistic scholars Daniel B. Wallace and Bruce M. Metzger (d. 2007) discredit or have discredited the AV on the basis of
Desiderius Erasmus (1466-1536) TR foundation, his first edition, in 1516. One problem with Wallaces argument is that Erasmus 1516 editionagain, the very first
printed Greek editionwas not at all the direct basis for the 1611 KJV. (And Erasmus used nine Greek [total in all of his editions]five from Basel [Switzerland] and four
from Englandfor his 1527 and 1535 editions, not four or five, as Wallace craftily has intimated. [Four or five may have been used for
Erasmus first edition.] A friend of Erasmus, Paulus Bombasius, researched Codex Vaticanus 23, and, based on Erasmus examination of
One problem
365 passages from Codex B provided by correspondent Juan Gins de Seplveda, he excluded the manuscript from translation
consideration because of its Alexandrian [Egyptian] characteristics.)24 The original AV bases were the following: 1) William Tyndales
with Wallaces
1526/1534 Bibles; 2) the Bishops Bible (1568no more than eight percent in KJV); 3) Theodore Bezas 1598 TR edition; 4) the
Coverdale Bible (1535); the Matthews Bible (1538); 5) the Great Bible (1539); 6) the Geneva Bible (1560); 7) a few of the Greek MSS
argument is that
used by Erasmus.25 (Erasmus, a Reformation humanistone dedicated to learning and enlightenment, not to human merit before God
who believed in large-scale Roman Catholic renovation from within the system rather than the necessary wholesale change that Martin
Erasmus 1516
Luther stipulated, produced two other Greek versions, in 1519 and 1522. His fourth and last, in 1535, he produced the year before his
death.)26

editionagain,

the very first

printed Greek
editionwas
not at all the
direct basis for
the 1611 KJV.

In a 1987 television commercial promoting The Book, a condensed version of The Living Bible, Billy Graham said that The Book reads
like a novelan intended compliment.27
CONCLUSION: In the final analysis of these issues, it is important to ask ones self a single practical question, because, for
most of todays biblical scholars, manuscript evidential age is tantamount to legitimacy: Should a paltry minority of older, betterpreserved documents take adoptional precedence over a numerically overwhelming, highly consistent but slightly eclectic
(variable) majority of manuscripts? (And should the editorial judgment of naturalistic scholars be accepted and commended
above God and His Word?)
Romanisms structure, doctrine and practices are consistent with the fact that revered objects, especially sacred manuscripts,
traditionally were protected from public access of any kind. Hence the pristine condition of the ancient corrupted manuscripts,
such as Sinaiticus (Aleph) and Vaticanus (B). (Remember that the Roman Catholic Church officially took form in the fifth century;
but its essential framework was begun by Constantine I [272-337] in 312. His reign marked the official adjoining of the c hurch
and state, a transaction that resulted in all manner of ills among the Church.)

A DOCUMENT GLOSSARY
AdoptionistOne who believes that Christ was a mere man until Gods Spirit had descended on him at baptismhence, that God adopted Jesus
Christ, thus helping to explain how God is one. The doctrine of Adoptionism originated in the third century.
Aeons (ayh-ons)Spirit beings of differing importance residing within various levels of the supernatural realm. Belief in this phenomenon originates
in Gnostic heresy beginning in the first century AD. It was believed that persons could ascend to higher levels of status in this spiritual realm.
Aleph (ayh-leff)1: A codification designation for the fourth century Codex Sinaiticus, discovered by Friedrich Constantine von Tischendorf in 1844 in
St. Catherines Monastery/Convent on Mount Sinai. It is dated to approximately 325-360 AD. Aleph (seven percent) and Vaticanus B (ninety percent)
under gird approximately 97 percent of the Greek source text for nearly every modern Bible version; 2: The first letter of the Hebrew alphabet ().
AlexandrianA classification term used to categorize biblical source manuscripts having specific characteristics identifying them with the general area
of Alexandria, Egypt. (Alexandria was the epicenter of early heresy.) Some examples of Alexandrian text-type members are codices Aleph, Alexandrinus
and Vaticanus, the three most-revered extant Christian codices by most contemporary biblical text critics.
AlexandrinusThe highly significant fifth century codex (also codified as Codex A) to which naturalistic biblical scholars often refer, often as an un
derlying support manuscript for the modern critical editions under girding most modern Bibles. It is dated to approximately 400-440 AD.
(Alexandrinus is Alexandrian in the gospels and Byzantine in the Pauline Epistles.)
Alford, HenryAn English (London) churchman, theologian, biblical text critic, and scholar, as well as a hymnodist, poet, and writer, Alford (18101871) was a graduate of Trinity College (College of the Holy, Undivided Trinity), Cambridge, and in the employ of the Anglican Church. A modernistleaning biblical text critic, he is best-known for his monumental edition of the eight-volume in Greek, on which he worked from 1841 to 1861. This work
was more philological (linguistically oriented) than theological in character, however. It involved a careful collation of readings of the chief
manuscripts and the researches of the ripest continental scholarship of his day (theological modernism). Subsequently, Alford published the four-volume
New Testament for English Readers (1868).
American Standard Version (ASV)A modernism-based Bible version publicly introduced in 1901. The ASV was an Americanized version of the
notorious English Revised Version (ERV) of 1881 (NT only). The ASV translation was partially presided over by Unitarians.

Antiochian (ant-ee-ock-ee-uhn)1: A term referring to things associated with the city of Antioch in Syria. The Holy Spirit first indwelt believers on a
large scale (3,000) in Syria, as recorded in Acts 2; 2: a term sometimes used to refer to the Majority (Byzantine) text.
Argos (ahr-gs)A Greek word meaning unprofitable or inactive.
ArmenianA fifth century Scripture version produced from a new alphabet, by Mesrob and some assistants, based on Bibles of Rome and Syria.
AsceticismFrom the Greek asksis (ass-kay-sis), a strict system of spiritual discipline whose chief preoccupation is the renunciation of the world and
the flesh as part of the great struggle against the devil: primarily poverty, chastity, and godly obedience. Although this rigorous ritualistic system
flourished in early Christian times, it rightfully became recognizedbased on Scriptureas excessive in its motives and implementation.
AssimilationA modern textual-criticism term used to described the process that critics believed biblical writers and scribes used to ensure consistent
reading between or among two or more portions of Scripture. (e.g., changing wording to assure parallelism between two verses.)
Asthenes (ass-then-ace)A Greek word meaning without strength, weak, sick, impotent, or more feeble.
Autos (ow-tos)The Greek reflexive pronoun self, used of the first and third personstheir, it, one, the other, my own, these things, this, together, very,
which.
AV (Authorized Version)The British (UK) nomenclature for the King James Version (KJV) of the Bible. (See KJV definition on Page 48.)

B
Beza (bayz-uh)1: Codex Bezae (D) of the fifth century, a Greek-Latin diglot, is representative of the Western text group. Codex D is recognized
by many scholars as among the most-corrupt Koine Greek New Testament uncial manuscripts extant. Some modern, liberal scholars embrace D, because
of its age, as supportive of their critical text; 2: Swiss scholar Theodore Beza (1519-1604) of the sixteenth century, generally regarded by orthodox
scholars as among the most-learned biblical scholars and theologians, and God-fearing persons, of his day. (Codex Bezae [D] was named after Beza
because this book once was in his possession; but he did not use it significantly in producing any of his ten Greek text editions, from 1562 to 1604.)
Biblia Hebraica Stuttgartensia (1967/1977/1983)An Old Testament Hebrew version succeeding the Biblia Hebraica (1906, 1912, 1937). David W.
Cloud reports that conservative biblical scholar D. A. Waite estimates that 20,000 to 30,000 changes were made between the versions of 1912 and 1937.
Both the 1937 BH and the BHS (Stuttgartensia) are based upon the Codex B19a (Leningradensis), one of the oldest extant Hebrew biblical
manuscripts, dated to 1008 or 1009 ADthe complete OT text. The Biblia Hebraica (not Stuttgartensia) was originated by Eberhard Nestle (1851-1913)
in 1898, and he presided over its development, along with Rudolf Kittel (1853-1929), until Nestles death in 1913. Eberhards son, Erwin (1883-1972),
succeeded his father with the BH, and his successors gradually diverged from the original BH text to the BHS through the years, eventually switching to
the Leningradensis (BHL) as its sole OT base.
Bohairic (bow-hayr-ick)A Northern (Lowergeographic south) Egypt dialect of the Coptic language dating to the third or fourth century
characterized by a number of reasonably full manuscripts. Bohairic tends to support the Byzantine-text tradition, and it is the only Coptic dialect that
remains active in liturgical use within the Coptic Orthodox Church. The Bohairic was the the language of the common people during its time.
Bomberg EditionsDaniel Bombergs (d. 1549) 1516-1517 First Rabbinic Bible and in his 1524-1525 Second Rabbinic Bible, both of whose text long
was copied and presided over by the ben Asher Levite Jewish order, from the sixth through eleventh centuries, after which the ben Chayyim order
succeeded it. A descendant of this order, Rabbi Jacob ben Chayyim, served as editor for the second Bible, preceded by Rabbi Felix Pratensis, who
compiled this second Bible. Although the Bomberg Biblesand their underlying textgenerally are regarded as the OT basis for both modern and KJVlegacy Bibles, it has been proven that this claim is not applicable to the OT texts of the modern versions. ( See Biblia Hebraica Stuttgartensia,
immediately above.) The traditional Masoretic Text is based upon an older (tenth century) family of the Aleppo Codex, the OT basis for Reformation
Bibles.
Byzantine (biz-uhn-teen)1: A term used to refer to the Majority text group of manuscripts, comprising at least eight-five percent of extant (existing
and usable) Greek NT manuscripts; 2: a period of Greek dominancethe Byzantine Empire (Eastern Roman Empire during the Middle Ages)
ranging approximately from 476 AD to 1453 AD and peaking in 550 AD under Emperor Justinian. The Byzantine Empire, with its capital in
Constantinople (previously Byzantium and now Istanbul), ruled the known civilized world under the first governmental Christian influence. Emperor
Flavius Constantinus I (the Great) drastically altered the legacy of powerful Greco-Roman authority by becoming the first such champion of
Christianity. Constantine I succeeded the abominable persecution of Christians under Diocletians ruthless rule. (Constantine Is mother, Helena, became
an eminent Christian champion following his death in 337.) Constantine, however, was not entirely orthodox in his Christian views and conduct, and he
originated the union of church and state.

C
Caesarean (sayz-air-ee-uhn)A text-type being a hybrid of the Byzantine and Alexandrian typesa midway point between the two. (e.g., cursive Lake
Family 1 and minuscule Ferrar Group 13).
Campianus (kam-pee-ann-us)Codex M (Gk. 48) is an elegantly copied, well-preserved manuscript of the late ninth century. M also contains some
lectionary content in the marginalia, and it contains the debated pericope de adultera (the parable of the adulteress) which modernists maintain is a late
interpolation (false addition), yet appears in the vast majority of extant Greek NT manuscripts. Campianus is largely of the Byzantine text-type.
ChristologyThe study of the divinity, humanity, significance and mission of Jesus Christall things pertaining to Him.
Church FatherStrictly speaking, an early ecclesiastical authority of the second through fifth centuries, some of whose writings are extant, and whose
opinions and authorship helped develop and further influence early Christian church doctrine. Examples: Justin Martyr, 2ndGreek; Irenaeus, 2nd
Greek; Origen Adamantius (Origen), 2 nd/3rdGreek/Latin; Tertullian, 2nd/3rd Greek/Latin; Clement of Alexandria, 2 nd/3rd Greek; Chrysostom, 3rd/4th
Greek; Augustine, 4th/5thLatin. (The Apostolic Fathers were those who lived within two generations of Jesus Twelve Apostles.)

CodexA collection of biblical manuscripts which is bound, on one edge, to form a book. The codex was the successor to the papyrus scrolls whose
sheets first were made from the aquatic plant most dense in the Nile River. (Singular sheets were glued together horizontally to form the scroll.) During
the Reformation, codices were produced in three different formats: folio10 in. by 13.5 in. to 11 in. by 15.5 in. per page; quarto6.5 in. by 8.5 in. to
9 inc.by 12.5 in.; octavo5 in. by 8 inc. to 6 in. by 9 in.
Complutensian PolyglotThe first printed polyglot (adjacent languages appearing on the same page) of the Bible, this title was initiated, financed, and
at least partially translated and edited by Cardinal Francisco Jimenez de Cisneros and finished in 1517. The New Testament, which has parallel Greek and
Latin Vulgate columns per page and comprises Volume Five of a six-volume set, was finished in 1514. The Old Testament, which was completed in 1517,
consists of four volumes, with each page displaying three columns of textHebrew (outside), Latin Vulgate (middle), and the Greek Septuagint (inside).
However, on each page of the Pentateuch (first five books of the Old Testament), the Aramaic text (Targum Onkelos) and its own translation of the Latin
Vulgate, were added at the bottom. The sixth and final volume of the set comprises various Hebrew, Aramaic, and Greek dictionaries and study aids.
Critical textTypically any version of a modernistically produced and edited New Testament based most-frequently on a minority of the most-ancient
extant manuscriptse.g., codices Aleph, A, B, C, D and papyrus manuscripts P 45, P46, P66, P67, P72, P75and founded upon naturalistic text-critical
theories. (e.g., numerous biblical scholars of the eighteenth and nineteenth centuries assembled and/or edited such texts, such as Johann Jakob Wettstein
18th], Johann Jakob Griesbach [18th], Samuel Prideaux Tregelles [19th], Friedrich Constantine von Tischendorf [19th], and B. F. Westcott and F. J. A. Hort
[19th].) Uncial, cursive, versional, lectionary, and Church Father support also often is used adroitly to argue against Byzantine text evidence.
CuretonianA version of the Syriacin a bundle of manuscriptsdating back to the fifth century that is much-characterized by Sinaitic (4 th)
readings such as those also appearing in Codex Aleph. The Curetonian was discovered in the Nitrian Desert (Egypt), in a monastery dedicated to St. Mary
Deipara, by William Cureton, and still is considered by some moderns to be the Old Syriaca title that belies the later date of its origin.
CursiveA term synonymous with minuscule: A lowercase, cursive-type form of writing used in later biblical manuscripts, predominantly
beginning in the ninth century. Letters were strung together, as in common handwriting, using capitals for proper nouns and at the start of sentences.

D
Diglot (dig-lott)A biblical text having a translation of two languagese.g., Greek and Latin: parallel per page, or matching on contiguous pages. (i.e.,
Greek on one page, then matching Latin translation on the succeeding one, or vice versa.)
DittographyThe scribal process of error by which a letter, word or phrase was replicated in succeeding text during copying, caused by distraction, fa
tigue or incompetence. It has been historically proven that some scribes (Egyptian) even were unable to read Greek, thus copied letter by letter.
Docetism (dos-eh-tyz-um)Characteristic of Gnosticism and some other early heretical belief systems (e.g., Adoptionism, Marcionism), the belief that
Christ appeared as a phantom form on the earth, exhibiting the appearance of flesh. Hence, holders of this doctrine believed Christs death was not
suffered by a bodily Christ, thus had no real significance for mankind. Docetism originated in the first century AD, along with many other major heresies.

E
Ecumenical1: An interdenominational approach to Bible translation and other unification-based, Christian-specific activities. Essentially, unity is
embraced, if necessary, to the exclusion of pure scriptural truth; 2: General, non-specific; 3: Church-related.
Ellicott, CharlesA prominent, modernistic English Christian theologian, academician, and churchman (1819-1905) who served as a cleric at three
Christian institutions during the nineteenth century. Ellicott embraced conflicting views on the Greek New Testament text, first admitting that the
Byzantine text-type dated back to at least the fourth century, then serving as the chairman for the English Revised Version (ERV) of the Bible. This
version was finished in 1885 and, practically, was designed to replace the King James Version (KJV), despite the officially stated purpose of the
translation committee.
Elzevir (Elsevier/Elzevier)1: A celebrated Dutch family (House of Elzevir) of printers of the seventeenth and eighteenth centuries; 2: Dutch cousins
Abraham (1592-1652) and Bonaventura (1583-1652), of the seventeenth-century publishing firm Bonaventure and Abraham, who edited and published
two Greek editions of the New Testament; 3: Elzevir Greek New Testament versions of 1624 and 1633, the latter originating the term Textus Receptus
by including it on the title page as a reference to the actual production.

English Revised VersionThe first printed Bible version based on a new breed of recently discovered manuscripts largely of Alexandrian (Egyptian)
origin. The ERV (or RV) New Testament publicly was released in 1881, and the Old Testament in 1885, the former after 11 years of highly secretive
deliberations by a Unitarian-led chair and functional heretical subversives (all recorded historical fact).
Ephraemi (eff-reh-mee) RescriptusThe designation given to the fifth century Codex C, a manuscript upon which modernistic biblical scholars and
text critics sometimes rely, because it occasionally supports some textual variants (words, phrases, verses and/or passages) of the critical apparatus
assembled and edited by liberal scholarsan assemblage under girding nearly every New Testament version produced since 1881. Ephraemi has been
codified as being diversely representative of the Alexandrian (gospels), Byzantine (Pauline epistles) and Caesarean (hybrid) text-types. (The designation
rescriptusor palimpsestrefers to a manuscript whose original text was erased and replaced by scribal copying at a later time. This usually was
done because of the rare availabilityat timesof parchment [animal skins] used for manuscript production in the post-papyrus period.)
Episkenoo (ep-ee-skay-n-oh)The Greek word meaning to tent upon, abide with, rest upon, or enter or take up residence in (2 Corinthians
12:9).
Estienne, Robert (French: et-yen)The French printer, master typographer, classical scholar, and New Testament translator (1503-1559)also known as
Stephens (English) or Stephanus (Latin)who produced the first printed edition of the Greek New Testament, published in 1516. Estienne was bestknown for his four Greek editions of the New Testament, in 1546, 1549, 1550 (editio regiaRoyal Edition), and 1551 (Greek/Latin polyglot). The
third version currently is the standard version of the Textus Receptus (received text) used for most such TR-based NT translations today. The last
version contains verse numberingthe first Greek New Testament ever to contain such divisions. Estienne was given the title Printer in Greek to the
king (King Henry II) in 1539. A notoriously prolific and ingenious printer who produced several highly elegant works, Estienne also was renowned for
printing numerous classic French and Latin titles, and grammatical and other school works. He started out as a Roman Catholic, but became a Protestant
later in life. Estiennes father, Henri, and all three of his sons, also were celebrated printers.
EthiopicA fourth century (?) or sixth century (?) Bible produced by two missionaries from Alexandria, Egypt.
Exemplar (eggs-em-plr)The manuscript used by a scribe, as a source, in producing a new copy.
Extant (eggs-tont)1: A text-criticism term referring to a manuscript which is existing, documented, and usable; 2: existing.

F
FragmentA small or even tiny portion of an ancient biblical manuscript. Major extant Greek fragments have been dated to the third century AD.
Several Hebrew fragments, however, have been dated to before the birth of Christ.
Friderico-AugustanusThe Greek Old Testament codex of the fourth century discovered by Friedrich Constantine von Tischendorfin 1844in the
St. Catherines Monastery/Convent, at the foot of Mt. Sinai (Egypt), in a bundle of waste papers destined to be used as fire fodder by monks there. This
collection of 43 leavesa subset of the Codex Vaticanus (B)chiefly comprises the OT books 1 Chronicles and Jeremiah, plus Nehemiah and Esther.
The codex was named after the king of Saxony, Frederick Augustus II, Tischendorfs governmental sovereign, to whom he gave the manuscript.

G
Gennao (ghen-nah-oh)A Greek word meaning to bear, beget, bring forth, conceive, regenerate, be born, make, or father. (Used to
describe God the Fathers generation of Christ in the flesh: For unto which of the angels said he at any time, Thou art my Son, this day have I begot
ten thee?Hebrews 1:5a)
Gnosticism (noss-ty-syz-um)From the Greek root word gnosis, meaning knowledge or science. Gnosticism was an early heretical movement
proclaiming that only privileged individuals could attain eternal life through a special, secret knowledge of spiritual things which ordinary persons did
not have. This movement originated in the first century AD, but reached its peak in the second and third centuries. Gnosticism was the product of
syncretism among Jewish, pagan and Oriental beliefs. (The apostle Paul warned against such empty words in Ephesians 5:6.)
GothicA fourth century Scripture version translated using manuscripts largely of the Byzantine text-type, created by Ulfilas, a missionary to the Goths,
using a new alphabet he generated from Greek and Latin characters. The Goths were a warrior-class people who eventually conquered Rome in 410 AD,
having originally migrated from Scandinavia. The source Greek texts he used witness to the early antiquity of the Byzantine text.

Griesbach, Johann Jakob (Grihz-bock)A German, rationalistic biblical text critic whose first critical edition of the Greek New Testament was
published, in three volumes, in 1774-75. Griesbach (1745-1812), an astute disciple of the father of German rationalism, J. S. Semler, originated the
term and theory of the Synoptic Gospels, Matthew, Mark, and Luke, as being highly parallel in content, aside from John. He also formulated what
formerly was called the Griesbach hypothesis, which now is referred to as the two-gospel hypothesis: that Matthew was written before Luke, and that
both were authored before Mark. (Historically, conservative biblical scholars have believed that Mark was written first, followed by Matthew and Luke.)
Griesbach, who served much of his life as a professor at the University of Jena (Germany), rejected the divinity of Christ and the supernatural infallibility
of Holy Scripture. He also was the first to declare Mark 16:9-20 as spurious, and he omitted it from his 1796 Greek NT critical edition.

H
Haidou (hay-doo)From the Greek word haides (hah-dace), meaning Hades, hell, the grave, or the unseen place (state) of departed souls.
(OT Hebrews believed in a single place for the dead, beneath the earthSheol (sheh-ol), or Hades. The abode or world of the dead, hades, orcus. . . .
According to the notions of the Hebrews, Hades was a vast subterranean receptacle where the souls of the dead existed in a separate state until the resur
rection of their bodies (Strongs Complete Word Study Concordance). The early Greeks believed in the upper part, for the souls of the good, as
specifically named Elysium, with Tartarus being the lying place for the evil. (See Ephesians 4:9Christ going down into the lower parts of the
earth before His ascension into heaven, to release all souls of the OT dispensation, to heaven or hell, accordingly.)
HaplographyThe scribal process of error by which a letter, word or phrase was omitted in the text of a copied manuscript, due to the copyist skipping
accidentally or advertentlythe appertaining content from the exemplar. (Modernistic scholars assert that this process was mostly or always
attributable to inadvertent scribal error rather than deliberate omission. But a twentieth-century scientific test proved that scribes were much more likely
to omit content rather than to add it [interpolation], verifying that the Majority/Byzantine and Textus Receptus, which are 2,135 and 2,577 words longer,
respectively [than the Nestle-Aland27], were not intentionally lengthened through faulty interpolation.)
Harclean (hark-lee-uhn)A seventh-century Syriac Bible version being a revision of its immediate predecessor, the Syriac Philoxenian (508 AD)the
Philoxenian representing a late successor to the Syriac Peshitta. The Harclean (or Harclean) is purported to have been a seventh-century (616 AD) vari
ation of the Philoxenian, by Thomas of Harkel (Heraclea), in Mesopotamia. Other Syriac versions are the Sinaitic (fourth century) the Curetonian (fifth
century), and the Palestinian (sixth century??). The Harclean quite closely resembles the Peshitta and is extant in only about 60 manuscripts.
HarmonizationA modernistic theory among biblical text critics postulating that some scribesusually ones who addressed earlier manuscripts
adapted phrases or verses to match those elsewhere in New Testament Scripture. (Also called parallelization.) This has been used particularly to apply
to gospel phrases and verses.
Hodges-Farstad (text)A modern edition of the Majority text edited by Zane C. Hodges (d. 2008) and Arthur L. Farstad (d. 1998), both of Dallas
Theological Seminary, The Greek New Testament According to the Majority Text, first was published in 1982, then revised and released in 1985. This text
still remains the most popular edition of the Majority text, and required seven years of labor to produce. Both men later served as two of the five editors
of the 2007 release The Majority Text Greek New Testament Interlinear. Earlier, Farstad was executive editor of The New King James Version, published
in 1982. This text differs from its chief contemporary competitor, The New Testament in the Original Greek According to the Byzantine Majority
Textform (Robinson-Pierpont), largely based on different interpretations of the same textual data, as well as on orthography (language writing
methodology), vocabulary, and word division.
Hort, F. J. A.Fenton John Anthony Hort was the lead force behind the infamous 1857-1870 New Testamentco-edited by B. F. Westcottthat under
girded the final 1881 English Revised Version (ERV or RV) New Testament. The ERV spearheaded a new, modern influx of Bible New Testaments
based largely on older but doctrinally inferior fourth- and fifth-century uncial manuscripts. A confirmed heretic Hort held such beliefs as salvation
through the vicarious life of Christ, rather than His death, that Christ, Himself, was not deity (but a created being), a spiritualized resurrection, scriptural
error, and much more.

I
Ide (id-ayh)A Greek word meaning lo, behold, see, or surprise.
InterpolationA scribal addition (insertion) to a manuscript. This is a deliberate individual effort to alter the content exhibited in the exemplar
(immediate copyist source) manuscript. Scribes did this either to incorporate their own interpretation of existing manuscript content, or simply to append
their manuscript with doctrinal or phraseological falsities elsewhere proclaimedrepresentations of their own beliefs.

J
Jacobean1: The era in English and Scottish history that coincides with the reign of King James VI of Scottland (1567-1625)also known as King
James I of England. The Jacobean succeeds the Elizabethan era and precedes the Carolinean era; 2: a style very close to the biblical English used in the
King James Version (KJV), or Authorized Version, of the Holy Bible; 3: derived from the Latin Jacobus, meaning James.
Jamieson-Fausset-Brown Bible CommentaryA conservative-orthodox, classic, authoritative, devotional and thorough Bible commentary originally
published in 1871with a revision published in 1901by authors Robert Jamieson, A. R. Fausset, and David Brown. This complete commentary is
available in a three-volume set (two Old Testament and one New Testament), and includes incisive explanatory remarks on most Bible verses.

K
Kai (ka-hee)A Greek primary participle (kai) meaning and, also, even, indeed, or but.
Kenoo (kenn-ah-oh)A Greek word meaning to make empty, abase, neutralize, falsify, or be in vain.
KJV (King James Version)Also referred to as the Authorized Version (in the UK), this is the landmark Bible petitioned for by thousands of
ecclesiastical leaders in England, and sanctionednot officially authorizedby King James I of England. Unofficial work on the translation began in
1604, by just a few persons, but highly organized sub-committeestotaling 50-54 scholars in allcommenced work in 1607. The final first version was
presented to the King in 1611. The KJV was produced by among the most-qualified linguists and biblical scholars in Europe and England. Its content is
derived from Textus Receptus-based manuscripts and Biblesthose generated by leading Reformation theologians.
Koine (coin-ayh)A term for the common Greek vernacular, the language of nearly the entire New Testament, designed for practical spiritual
enlightenment for the laitynon-clerical persons. (Also called vulgate, which means common.) The Koine Greek originated during the postClassical antiquity period, between 300 BC and 300 AD.

L
Lachmann, Karl (Konrad Friedrich Wilhelm)A German philologist (specialist in the study of language in written historical sources) and text critic
who was the first major editor to deviate from using the Textus Receptus in producing his own edition of the Greek New Testament. Lachmann (17931851) used the Alexandrian text-type in generating his first critical Greek New Testament in 1831, followed by his second edition, in two volumes (18421845?), and his third, in 1846. He also focused on using Western manuscripts and those of the Old Latin. Lachmann also was the founder of a critical and
philological society, in 1811, in conjunction with three others, in Lower Saxony, Germany.
LacunoseAn adjective describing a manuscript, some portion of whose original contents are absent. (e.g., lacunose, or highly lacunose.) See
Appendix III, Page 1, bottom, for application.
Lake Group, TheAlso known as Family 1abbreviated 1originally a group of five (5) Greek Gospel manuscripts dating from the twelfth to
fifteen centuries. These manuscripts have a distinctive and independent character and have been codified by NT Greek text critic Kirsopp Lake as
Category III, or mixed (electic). More-recent text critics have referred to these manuscripts as Caesareansomething of a cross-breed between
Byzantine and Alexandrian. (For purposes of pure definition, a Family 1 manuscriptaccording to A Survey of Manuscripts Used in Editions of the
Greek New Testament, by James Keith Elliottmay be assigned to this group for only part of the NT. However, technically speaking, in this
document,only the original five assigned to this group are noted as such.) Family 1 strictly comprises cursives 1, 118, 131, 209, and 1582. (However,
minuscule 205 and its copy, 205abs, very closely resemble 1, and have been paired with 209 by Frederick Wisse.)
Latin Vulgate1: A frequently-corrupt Latin Bible version, finished about 405 AD, which was translated by Jeromeallegedly reluctantlyfrom the
Old Latin by commission of Pope Damasus. Ten Thousand manuscripts of the Latin Vulgate are extant. (The Vulgates genesis is in the works of the
pseudo-Christian Church Father Origen.); 2: Biblical manuscripts whose content is in the common Latin.
LectionaryAn assemblage of Scripture designated for the lection (liturgy) during OT synagogue and NT church worship services. Extant NT lectionar
ies date back to the seventh century. (Also called Synaxaria. Gospel-specific lectionaries are referred to as Evangelistaria, while the Pauline-specific
ones are referred to as Apostolos, or Praxapostolos. Synaxaria also were daily lectionaries prepared for the entire calendar year.)
LowringAn antiquated English word meaning to be gloomy and overcast with clouds. (Used in the King James Version.)

M
Majority textA general term assigned to an overwhelming majority of extant Koine Greek NT manuscripts whose readings are nearly identical and
represent the Byzantine text-type. The Majority text also is referred towith greater specificity to its text-typeas the Byzantine, Traditional, Antio
chian, Constantinopolitan, or Ecclesiastical text. The Majority text accounts for at least 85 percent of extant Greek NT manuscripts among: 2,882 cursives
(lowercase script); 2,453 lectionaries; 311 uncials; and 127 papyri (total of 5,773). With the addition of the commonly known and codified early Church
fathers quotations (239), a conservative estimate of the Majority represents at least 5,411 of the extant 6,012 Greek NT manuscripts (90 percent)5,172
(86 percent) without the contemporarily accepted quotations. (See chart and accompanying notes below it.)
MajusculeAn ancient NT Greek manuscriptin biblical terms also called an uncialcomprising all capital letters, and usually containing no
punctuation (especially the earlier manuscripts) or spaces between words. Majuscules were the prominent NT Greek letter form until the ninth century.
Manuscript (MS/MSS and ms/mss)The term applied to a partial or complete series of leaves (four pages/one fold) comprising a book or
books of the Bible. All extant manuscripts have been codified via specific formulas, for identification: e.g., ancient uncial (all capital letters)
codices dated as late as the ninth century were designated alphabetically, alpha-numerically, or by the 0 system. See the following table for various
classification examples:

CLASS. TYPE
Alphabetical
th

0 (beg. 20 cent.)

MANUSCRIPT TYPE
Uncial (uppercase)
Uncials (beg. with 0)

TIME SPAN
th

th

rd

th

th

4 through 10 centuries
3 through 14 centuries

EXAMPLES
A (V), B (IV), C (V), D (V), E (VI), F (IX)

# EXTANT LANGUAGE
45

Greek

048 (V), 0106 (VII), 0233 (VIII), 0142 (X)

266

(311 total)

Library: numerical

Minuscules (cursives)

9 through 17 centuries

Cod. 3Regius 84, Cod. 18Paris Natl Gk. 47

2882

Greek

P (papyrus)

Uncial fragment

2nd through 7th centuries

P45 (Gospels/Acts, 225 AD), P75 (Paulines, 200 AD)

127

Greek

None

Patristic fathers quotations

1st through 7th centuries

Tertullian (44), Cyprian (32), Origen (31)

239

Greek

L (e.g., L1)

Lectionaries (Lect)

4th through 17th centuries^

Various/anonymous Church Fathers/elders

2453@

Greek

Language/dialect

Version (uncial/cursive)

2nd through 9th centuries

Syriac Peshitta, Coptic (Egypt.), Gothic (Scan.),

Old Latin, Latin Vulgate (10,000), Armenian

19,030
(approx.)

Various

TOTAL GREEK >>

5773 (excl. quotes/versions)

John W. Burgon assembled a massive collection of quotations by early Patristic Fathers. Associate Edward Miller subsequently tallied and logged the assemblage of 86,489 quota
tions by seventy-six Patristic Fathers in a sixteen-volume, folio-sized (12 in. by 16 in.) set, by author. This mammoth Byzantine testimony currently resides in the British Museum.
Obviously, this vast total is excluded from the conventionally accepted sum of 239 fathers quotations, as cited above. Evidently, no one has researched and matched the logged
references to the appertaining documents, and/or the vast majority of the original documents referred to are not extant, for reference. Furthermore, modernistic text critics do not
recognize the validity of these additional referenced quotations. (In the second case, why would Burgon and Miller have lied? Both were highly respected orthodox scholars of
their time.)

Marginalia (mar-jinn-ayh-lee-ah)User notes inserted into the margins of biblical manuscripts. These notes generally consisted of scribbles and
editorial comments made in the margin of a booknot to be confused with scholia (singular: scholum), which are grammatical, critical, or
explanatory comments, either being original or extracted from a preexisting commentary. (Scholia are marginal remarks which were made to manuscripts
by ancient writers.)
Melchisedek (mel-kiz-uh-dek)The first biblical high priest, who presided over Abram (Abraham) and his people in OT Salem (later Jerusalem).
Melchisedek was a type (shadow or forerunner) of Jesus Christ, the latter being the Christians sole high priest, forever making intercession between
God the Father and every believer, for his or her sins.

MinusculeThe term synonymous with a Bible cursive manuscriptwritten in lowercase script characters. Minuscules began replacing the all-caps
uncials, as the primary biblical letter form, in the ninth century. This typographical form does include capital letters, as well, and punctuation eventually
appeared much more frequently with the passage of time.
ModernismA comprehensive cultural movement affecting all aspects of American life, chiefly beginning here in the nineteenth century, which
challenged traditional manners and methods of thought, behavior and morality while emphasizing mankinds ability to improve his own character and
conditions apart from God. Modernism essentially is a secularized, humanistic alteration of mans perspective toward God, shifting from mans reliance
on God to his reliance on himself. (Essentially, the same movement now is referred to as postmodernism, and is characterized more by materialism.)
Monogenes (mon-ah-jenn-ace) A Greek word meaning only-born or only, specifically in the sense referring to the unique identity of Gods Son,
Jesus Christ: Gods only begotten Son. (e.g., John 1:18.)
Moorman, J. A.A long-time English, Baptist evangelist who has operated in the United Kingdom and third-world countries, who also is a conservative
Christian theologian and author, having distributed thousands of Bibles and gospel tracts in London, Europe, South Africa, and elsewhere. Moorman also
has been involved in church planting and Bible institute teaching. Moorman, of the Bible for Today Baptist Church (New Jersey), is author of Early
Manuscripts, Church Fathers, and the Authorized Version, a comprehensive work that . . . places before the reader an entire range of evidence, and
demonstrates how the early manuscripts, versions, and fathers bear witness to the doctrinal heart of the Authorized Version, according to Paragraph 3 of
the Preface, Acknowledgment, Dedication in the text. This title explores modern textual criticism and ecumenism, ancient NT manuscript evidence,
and provides a thoroughthough now somewhat outdatedmanuscript digest providing support for the KJV versus the NIV (1984) and NASB (pre1995), and the manuscript sources for the latter two, in addressing 356 doctrinal passages in the Bible. He also has authored When the King James Bible
Departs from the Majority Text, 8,000 Differences between the Textus Receptus and the Critical Text, and several other books. Bible for Today Director
Dr. D. A. Waite has referred to Moorman as . . . the worlds greatest living scholar who is defending the King James Bible and its underlying Hebrew,
Aramaic, and Greek Words.

N
Nekros (nek-rce)A Greek adjective meaning dead, or a noun meaning dead body or dead person.
Nestle-Aland (NA)Also called Novum Testamentum Graece (Latin), this is a Koine Greek critical text (edition) of the New Testament, having
been assembled first by Eberhard Nestle in 1898. (His son, Erwin [d. 1972], succeeded his father [d. 1913] in perpetuating this apparatus.) Now in its 28 th
edition (late 2012), the NA is more recently based upon earlier critical editions penned by modernistic biblical scholars of the nineteenth centuryB. F.
Westcott and F. J. A. Hort (1870), Friedrich Constantine von Tischendorf (last/eighth in 1872) and Bernhard Weiss (1901, third edition). Numerous other
theologically modernistic biblical scholars and theologians also created their own critical texts, officially dating back to the eighteenth century.
Previously, the most-ancient extant Greek NT manuscripts, codices Aleph and B (both fourth century), largely were used as the foundation for all of the
critical editions. (Aleph and B continue as the keystone sources for nearly every New Testament published since 1881, via the NU apparatus.) The
nearly identical UBSthe latter now in its fifth edition (2014)also originally was founded by Eberhard Nestle [1898] upon the critical apparatuses of
Westcott and Hort, Tischendorf and Richard Weymouth (first and second editions). The NA 3 version subsequently was switched from Weymouth to Weiss
as a portion of its foundation.) The NA and UBS texts essentially differ in paragraphing, capitalization, punctuation and spelling. These apparatuses also
differ in their target market: NAinstitutional teaching, more marginal material; UBStranslation. Hence, the NA is marketed for more-general use,
while the UBS is more-specifically designated for a smaller audiencemainly the missionary field.
New Analytical Greek Lexicon, The (tagged NAGL)A revision of George V. Wigrams Analytical Greek Lexicon of the New Testament (1852), this
resource (eleventh printing2010)subsequently replaced by the current Analytical Lexicon of New Testament Greek, Revised and Updated (first
printingApril 2012)contains every word and inflection of the Greek New Testament arranged alphabetically and with grammatical analyses: a
complete series of Greek paradigms, with grammatical remarks and explanations, edited by Wesley J. Perschbacher.

O
Old LatinA mixed text extant in only fifty-five to sixty partially corrupt manuscripts and fragments, with origins in Syrian Antioch (Byzantine type
purer) and North Africa (Western typeless pure). The Byzantine form of the Old Latin text, called the Itala, is a purer text having been used by the
Waldenses, a people of Southern France and Northern Italy who were brutally persecuted by the Roman Catholic Church during the twelfth through
seventeenth centuries. According to the early Church Father Tertullian (160-220 AD), the Old Latin dates back to the second century (157 AD). Old Latin
was the primary Latin form until Jerome, under charge of the Roman Catholic Church, first translated the much-corrupted Latin Vulgate (common) in
the late fourth century, finishing around 405 AD. (Jerome purportedly was disinclined to produce this version because of his confidence in the fidelity of
the Old Latin.) The Waldenses/Albigenses, who were nearly entirely destroyedas well as their recordsby barbaric Roman Catholic conquests, used
the Byzantine Old Latin throughout their history, despite Romes adherence to the Latin Vulgatethe Vulgate still largely serving as the textual
foundation for Catholic Bibles to date (also manifested in the English Rheims-Duoay version of 1582 [NT] and 1609 [OT] and its underlying
manuscripts). The records of the Waldenses today only exist in just a few bound volumes because of the Roman Catholic near-genocide of these people.
Old uncialsA term of honor conferred by naturalistic, modernistic biblical text critics on five (5) early codices believed to be of paramount value and
credibility to the Greek New Testament text. Comprising this quintet are codices: Aleph (Sinaiticus/ ), ca. 325-360 AD; Alexandrinus (A), ca. 400;
Vaticanus (B), ca. 325-360; Ephraemi Rescriptus (C), ca. late fifth century; and Bezae (D), ca. 440.
OrigenOrigen Adamantius (185-254) of Alexandria, Egypt, was an abominably heretical but highly scholarly, contemporarily well-esteemed Early
Church Father who, despite his martyrdom for the Christian faith in Caesarea, was among the most egregiously non-biblical, pseudo-Christian figures
of the early centuries AD. Origen was an early editor of the Septuagint (Greek New Testament) and the compiler of the Hexapla (sixfold)six parallel
translations (two Hebrew and four Greek) of the Old Testament in one volume. Although certainly among the most-learned theological scholars and such
fertile writers throughout history, Origen held numerous non-canonical beliefs: 1) allegorical interpretation of Scripture; 2) denial of literal bodily
resurrection; 3) textual criticism (first unofficial, prolific practitionerediting several NT manuscripts); 4) Arianism (Jesus being a created entity); 5)
infant baptism; 6) Universalism (all are saved, including Satan); 7) salvation partially by works; 8) baptismal regeneration; 9) prayers to the deceased
Saints; 10) purgatory; 11) prayers to the dead in purgatory; and others.

P
PalestinianA Syriac version of the Scriptures purportedly dating back to the sixth century, according to Syriac biblical manuscript and Syrian language
authority Arthur Voobus, of the Republic of Estonia (near Finland). The Syriac Palestinian comes from an Aramaic dialect used in Palestine during the
earlier centuries of the Christian era, and exists in only a bare manuscript witness. This versions character most closely resembles the Greek Byzantine
type, yet also displays disparate leanings.
Papyrus (puh-pie-russ)1: Properly, the pulp from an aquatic plant, most notably having grown in the Nile River, but in stagnant river areas throughout
Egypt and in southern Europe; 2: an aquatic plant growing to as high as fifteen feet; 3: strips of dried aquatic pulp glued criss-cross to form sheets of
papyrus, which were used as paper for document production, used with a reed pen; 4: papyrus-plant biblical manuscript sheets dating from the third
century BC through about the fourth century AD. (All but about eight of the 118 extant biblical papyri are small-to-tiny fragments. After single-sheet
papyrus manuscripts were used in the late pre-Christ era and the earliest NT times, separate sheets were glued side-by-side to form scrolls.)
PeshittaThe earliest extant Syriac version of the Scriptures, dating back to the second century (some modernistic scholars saying fourth) and siding
largely with the Byzantine (Majority) text-type. According to C. R. Gregorys list dated to 1902, 300 Peshitta manuscripts then were extant. However,
according to J. A. Moorman, in Early Manuscripts, Church Fathers, and the Authorized Version, Their number is now known to be much higher.
PhiloxenianThe sixth-century Syriac-version translation of the Gospels apparently was commissioned by Mar Philoxenus, bishop of Mabbug
(southwestern Asia Minor), and was translated from Greek and finished in 508 AD. (Thomas of Harkel, more than a century later, collated two or three
Greek manuscripts and produced a more-reliable and complete NT translation called the Harclean.)
Phos (fce)A Greek word meaning light, luminosity, fire, the heavenly sphere, or moral or spiritual light and knowledge which illumines the
mind, soul or conscience. (For the latter example, see 1 John 1:7.)

Pneuma (noo-muh)A Greek word meaning wind, breath, life, soul, or Spirit (of God).
Poole, MatthewAn English, Presbyterian nonconformist theologian and author (1624-1679) during and beyond the Protestant Reformation (15171648). Poole edited and produced a condensation of the Critica Sacri (1660, London)a nine-volume collection of disjointed, verbose Latin
commentaries by various writerscalled (in Latin) the Synopsis Criticorum (five volumes), his version originally published in 1669. (Three other authors
also produced editions of the Critica Sacri.) He also authored the two-volume English Annotations on the Holy Bible (1683)the second edition
published in 1685 by some of his nonconformist brethren, with the final edition having been completed by others in 1840. Subsequently, this work has
been published under the title A Commentary on the Holy Bible (three volumes). (The Studylight.org website writes of the latter, Perhaps the only true
rival to Matthew Henry! A standard for more than 400 years, Pooles insightful commentary continues to be a trusted resource for pastors and laypeople.
Offering verse-by-verse exposition, he also includes summaries for each chapter and book, questions and answers, information on cultural context,
historical impact, and cross-references. Practical, readable, and applicable.) Poole also published a tract against noted nontrinitarian and Unitarian John
Biddle (1658), but he was best known for his Synopsis Criticorum Biblicorum (five volumes fol., 1669-1676), in which he summarizes the views of 150
biblical critics. Poole authored other titles, as well.
Proto-BohairicAlso known as Codex Bodmer III, or Papyrus Bodmer III (after founder John Martin Bodmer of Geneva, Switzerland), a single uncial
manuscript dating to the early fourth centurythe earliest of the Bohairic type. This manuscript most-closely represents the Alexandrian text-type,
according to Bruce M. Metzger. (Many of the Bohairic more-closely represented the Byzantine type.) Originally containing the entire Gospel of John and
numbering some 239 pages, the first 22 pages are damaged, and only fragments remain, including those of the Book of Genesis and a one of the Epistle
to the Philippiansthe latter in the Sahidic (southern) Egyptian dialect.

Q
No entries.

R
RationalismThe doctrine that human reason, unaided by divine revelation, is an adequate or the sole guide to all attainable religious truth.
Regius (L)Codex L (Gk. 62) is a poorly preserved uncial manuscript of the eighth century containing only the four Gospels, less five such passages
and sections. It also includes lectionaries, scriptural assemblages for use during worship services, produced herein as marginalia. Codex L was used,
minimally, in the development of the modernistic critical editions (NA-UBS, or NU)accounting for less than one-half of one percent of this
apparatus. Writes F. H. A. Scrivener, a premier biblical and conservative orthodox critical scholar of the nineteenth century, It is but carelessly written,
and abounds with errors of the ignorant scribe, who was more probably an Egyptian than a native Greek. Also according to Scrivener, L has a strong
resemblance to Cod. B. (Codex M represents the Alexandrian [Egyptian] text-type.)
RescriptusA biblical manuscript whose original penned words have been erased and replaced with later writing. (e.g., Codex Ephraemi [Codex C]
of the fifth century.) The erasure process was achieved by scraping the writing off the medium used for penning. (Reedsand later quillswere
used for transferring ancient black or brown inks onto papyrus or animal skin.)
Robinson-Pierpont (text)Properly titled The New Testament in the Original Greek According to the Byzantine Majority Textform, this modern edition
of the Majority text first was produced in 1991 by co-editors Maurice A. Robinson and William G. Pierpont (d. 2003), followed by the second edition in
2005. Although it is based upon the same NT Greek textual apparatusHermann Freiherr Von Soden (414 manuscripts) and Herman C. Hoskier (about
200 manuscripts of Revelation)as that of the The Greek New Testament According to the Majority Text, its chief contemporary competitor, it differs
from this alternative edition much in data interpretation and not using the stemmatic approach (or stemmatics). (Stemmatics refers to the use of a
lineagemanuscript descendentsto compare manuscripts in establishing similarity or disparity of readings [textual variation].)

S
Seirais zophou (sigh-rahee-iss | dzoff-ooh)A Greek phrase literally meaning chains of darkness. Zophos means gloom, blackness,
darkness, or mist.
Septuagint (sept-oo-a-jint)The Greek version of the Old Testament, whose origin has been dated by some scholars to be as early as 250 BC. Others
date this version to as late as 250 AD. Those who believe in its validity according to commonly predicated theory hold that the Septuagint was the result
of the copying of the Hebrew Old Testament by Hellenistic (Greek-speaking) Jews, to Greek, during the Babylonian Captivity of the kingdom of Judah,
which began in 586 BC. (It is popularly believed that during their long-term bondage under Babylonian authority, their original Hebrew language was
abandoned by necessity; thus these Jews learned Greek, and, subsequently, adopted Greek as their own language during the five decades of their
captivity. Following Cyrus the Great of Persias overthrow of Babylonia in 537 BC, the Jews were released, and some forty thousand are said to have
dispersed. (It also is noteworthy that some twentieth-century biblical scholars have rejected the Septuagints traditional validity, instead asserting that this
Greek OT translation simply is a fabricated text first penned sometime during the first three centuries AD, then used as the framework for a corrupt text
underlying or resulting from Origens Hexapla, and, in turn, serving as the foundation for the skewed New Testament versions of modern Bible
translations.
Simon, RichardA French Roman Catholic priest, long-time Oratorian (self-governing communal society of priests), orientalist, and controversialist
who questioned the Bibles authority and was the forerunner of modern biblical criticism (Catholic Encylopedia, Vol. 4, p. 492). Simon (1638-1712)
was ordained a priest in 1670, and taught philosophy and rhetoric at the College of Juilly (commune of Juilly), in Seine-et-Marne, France. An adherent to
the non-canonical views of Isaac Le Peyrreimminent Messianic earthly reign in liberating the Holy Land, rebuilding the Temple, and ruling via the
king of France (Prince of Cond) as regentSimon later became renowned as a father of higher (biblical) criticism (calligraphy, dating, and authorship
of ancient biblical manuscripts). He denied Moses authorship of the Pentateuch, his Histoire critique du Vieux Testament (Historical Critique of the Old
Testament, 1685) was seized and destroyed via a decree by the Royal Council, the charge of Jesuitism was brought against him, and he was expelled from
the Oratory in 1678.
Sinaitic1: A fourth-century form of the Syriac languageas pertains to the New Testamentcharacterized by numerous biblically doctrinally unsound
readings (approx. 15 percent), ones much-representing those of Codex Sinaiticus (Aleph). (Codex B, or Vaticanus, is another representative of this texttype of NT manuscripts.) 2: An informal title for the famous/infamous Codex Aleph, or Sinaiticus, a complete Bible manuscript dating to
approximately 325-340 ADthe Sinaitic manuscript. Many of the readings of this class of NT manuscripts reduce Christs divinity, contain inferior
Greek variants, and have translation errors and omissions, among other flaws.
SyriacAn ancient language spoken by Arab natives residing in what is now the Syrian Arab Republic, in Southwest Asia. Syrian Antioch was a city
in Turkey, near the northern border of Syria, located near the eastern coast of the Mediterranean Sea. This city now is called Antakya. In the early
Christian era, Antioch had the third-largest population in the civilized world (400,000), behind Rome and Alexandria, but now only has approximately
145,000 residents.

T
Text-typeOne of arguably two to four designations applied by biblical text critics to a manuscript(s) based on specific criteria, such as phraseology,
calligraphy, place of origin, scribe style and manuscript markings: Byzantine (region near what is now Istanbul, down to Syrian Antioch [modern
Antakya]); Alexandrian (Egyptian); Western (west of Alexandria); Caesarean (hybrid Byzantine-Alexandrian). (Many biblical text critics now recognize
only the Byzantine and Alexandrian as legitimate text-types. Some traditional biblical scholars of the nineteenth and twentieth centuries rejected this
categorization theory entirely, insisting that, rather than being characteristic of specific text-types, some manuscripts simply had similar kinds of readings
not remarkably divergent types en mass. Many contemporary biblical scholars agree with the latter theory.)
Textual Commentary on the Greek New Testament, A (tagged TCGNT)A companion volume to the fourth edition of the United Bible Societies
Greek New Testament (UBS 4), published by the German Bible Society and authored by notorious naturalistic text critic Bruce M. Metzger (d. 2012).
One of the chief purposes of the commentary is to set forth the reasons that led the committee, or a majority of the members of the committee, to adopt
certain variant readings for inclusion in the text and to relegate certain other readings to the apparatus.

Textual criticism (naturalistic)The science of applying modern analytical theories to the discovery and analysis of biblical manuscripts. Textual criti
cisms tenets includebut are not limited tocreating and editing (altering) modern critical editions (texts), critiquing ancient manuscripts/books (co
dices), and proposing theories about ancient manuscript/book creation and alteration, all of which ultimately culminate in insistence that, essentially, the
oldest manuscripts are purer and more reliable. Naturalistic textual criticism is applied without regard for Gods verbal (plenary) inspiration of the human
instruments chosen by Him to pen the canonical books of the Bible, hence rejecting the Majority (Antiochian, Ecclesiastical, Traditional, Byzantine) text
and the Textus Receptus. The Byzantine and the TR essentially were the universally accepted Greek basis for the New Testament until the mid-to-late
1800shence of all published Bibles until the ERV of 1881 (NT). Spiritual textual criticism, contrarily, recognizes Gods verbal inspiration and fully ac
cepts the Majority text and/or the Textus Receptus as the God-ordained basis for the New Testament. It sanctions no critical apparatus (e.g., NA or
UBS), nor any other NT version succeeding the 1678 TR of the Elzevir cousins, Abraham and Bonaventure. (The standard TR versions used today are the
Robert Estienne 1550/1551 and the Theodore Beza 1598. It is commonly believed that the 1598 of Beza was much-consulted by the KJV translators for
production of the original AV of 1611.)
Textus ReceptusThe Latin term meaning received text. The TR became the evolving Koine (common) Greek NT source text underlying all
printed English Bible versions produced until the ERV of 1881 (NT). Numerous variations of the Textus Receptusall differing slightly from one
anotherwere penned by conservative orthodox biblical scholars during the sixteenth and seventeenth centuries, beginning with Desiderius Erasmus
landmark Greek text in 1516the very first printed Greek New Testament. Erasmus followed with subsequent published versions in 1519, 1522, 1527,
and 1535. The eminent Robert Stephens (Estienne/Stephanus) produced TR versions in 1546, 1549, 1550 and 1551, and the renowned Theodore Beza
followed with 10 of his own, from 1562 through 1604 (all based on Estienne versions of 1550 and 1551). Subsequently, the Elzevir cousinsAbraham
and Bonaventurepublished seven Greek versions from 1624 to 1678 (all primarily based on the 1565 Beza). The 1633 (second) Elzevir text was the
first such version ever to officially claim and use the term Textus Receptus. Stephanus 1550 version is said to be the most-popular Textus Receptus in
use today, closely trailed by Bezas 1598 folio (large) edition.
Theological Dictionary of the New Testament (tagged TDNT)The most comprehensive Greek lexicon available, contained in a ten-volume
hardcover set, or published Abridged in One Volume (1356 pages), originally compiled and edited by Gerhard Kittel and Gerhard Friedrich. Current
editor Geoffrey W. Bromiley translated the work from German. Following the preface are the Table of Greek Keywords (transliterated letter by letter
directly from Greek) and the Table of English Keywords, allowing the user to search by Greek or English. Included terms contain explanatory
references to usage inside and outside the New Testament, as well as in the Septuaguint, the Old Testament, and other contexts, as applicable.
Tischendorf, (Lobegott) Friedrich Constantine vonThe discoverer of the worlds oldest extant complete Bible, Codex Aleph Sinaiticus (325-360
AD), in 1844 in St. Catherines Monastery, Tischendorf (1815-1874) was a leading Greek New Testament text critic and theologian of his time. He
published 21 editions (including reprints and minor editions) of his own Greek New Testament critical edition, the first in the winter of 1849.
Tischendorfs magnum opus was his Critical Edition of the New Testament, which he referred to as editio viii (Eighth Edition), published in 1869-1872.
Of the leading modernistic camp which believed that this Alexandrian NT text-type represented a purer biblical text than the traditional Byzantine
manuscripts, he borrowed 43 OT leaves (four-page [two bound sheets of paperfour sides] section inserts) of the Septuagintby mutual agreement
with the monks of St. Catherines, from his initial finding of 129 or 130 (depending upon his conflicting accounts) leaves. During his third visit to the
Monastery, in 1859, he borrowed (on loan) 303 leavesthe bulk of the NT contentfor Russian publication, but never returned them to the monks at
Mt. Sinai, Egypt. Tischendorf presented them to Russian Czar Alexander II for publication and eventual archiving in the Imperial Library in St.
Petersburg (four-volume luxury edition, 1862). (The Czar awarded Tischendorf the style of von, signifying nobility.) Tischendorf gained his academic
degree and international acclaim by deciphering Codex Ephraemi Rescriptus (C), the famed fifth-century manuscript, in the 1840s.
TransliterationThe process or the result of converting language characters (e.g., Greek) into those of another language (e.g., English) for the purpose
of practical reader usage. Transliteration allows the end user to, for example, look up the target word (here answering) in a Greek dictionary (lexicon)
to find the Greek-language equivalent. A transliteration example: the Greek word apokrieis (answering) converted to apokritheis. (This is opposed
to the process of translation, which involves direct conversion into the target language word meaning: here break. For the above example in this
document, see Page 14, Mark 10:24, within the ESV notes.)

Tregelles, Samuel P.Largely a modernistic and naturalistic English textual critic (1813-1875) who also was a Bible scholar and theologian. Although
he was reared as a Quaker, then associated with the Plymouth Brethren, and later in life became a Presbyterian, Tregelles adopted the text-critical mindset
of the day, deciding that the Textus Receptus did not rely on ancient authority. He ventured forth by publishing an edition of the Greek New Testament
that relied largely on the still-coveted ancient biblical codices Vaticanus and Sinaiticus and many citations of Early Church Fathers. This work18571872thus paralleled that of German philologist Karl Lachmann, who produced his own such text in 1831. Rather a theological conundrum, Tregelles
was loyal to the highly corrupt manuscripts B and Aleph, but many of the readings that he inserted in his Greek New Testament mirrored those produced
by conservative biblical scholars and such text critics of the day. He was evangelical in heart and mission, and he wrote many Christian hymns, yet he
embraced the faulty text-critical theories of the day. (As a ninteenth-century biblical text critic, Tregelles, however, was fairly conservative.)

U
UncialA biblical manuscript penned entirely in uppercase letters. New Testament uncials (also called majuscules), varying in number of columns per
page from one (later) to four (earlier), are extant from the fourth through tenth centuries. Beginning in the ninth century, uncials largely were replaced by
minuscules (also called cursives), the latter being in uppercase and lowercase script characters. Today, extant cursives outnumber uncials 2,882 to
311. (See chart under Manuscript definition, p. 48.) Most uncials contain little or no punctuation.
UnitarianismA theology based on the core belief in God as having one person, excluding Jesus Christ and the Holy Spirit as the second and third per
sons. This belief system also holds that Jesus was an exceptional teacher and human being, and a prophetthe earthly exemplar of Christianity.
Unitarians believe in Jesus moral authority, but not in his divinity.
United Bible Societies (UBS)An (allegedly) non-profit, ecumenical conglomerationa fellowship, according to the UBS websiteof 145 separate
Bible societies in 200 countries worldwide that publishes and distributes Bibles and New Testaments. The major component organizations in the
UBS are the British and Foreign Bible Society (BFBS1804) and the American Bible Society (ABS1816). The historical fact is, the BFBS was
founded in a pub in London, and it included members who were Unitariansbelieving that Jesus is not deity. Twelve years later, in 1816, some BFBS
members branched out to form the ABS. This organization also included some Unitarians. Hence, because some conservative orthodox members of the
ABS were exasperated with the Unitarian folly, they, in turn, established an orthodox, Bible-based organization called the Trinitarian Bible Society
(TBS), which was formed in 1831. The TBS ardently labored to support and promulgate Trinitarian doctrine (the Triune God), in opposition to the
Unitarianism that had become so prevalent in the nineteenth century. (Today the TBS is the copyright ownersince 1976of the 1550 Robert Estienne
version of the Textus Receptus.)

V
VaticanusThe fourth-century codex (also called Codex B) whose earliest known reference goes back to 1444, when it was donated to the Vatican
Library. In 1475, Codex B is listed as having been the first registry entry of the Vatican Library. Codex B (Gk. 03 1209) is the single most-coveted
ancient biblical manuscript used by modernists as largely the basis (about ninety percent) for nearly every NT translation having been produced since
before 1881. Vaticanus is of the Alexandrian text-type. It is a pristine manuscript dated to approximately 325-360 AD, written in uncials (all caps)
three columns per page.
Verbal (plenary) inspirationThe belief that the Bible consists of precisely Gods words directly given to and operating divinely through His chosen
instruments, the writers of the various canonical books of the Protestant Bible. This belief also is consistent with investment in Gods preservation of His
Word in the form of the Majority text, then in the more-refined Textus Receptus (personal belief). Some scholars believe in general divine inspiration of
the Bible, others in verbal inspiration, and still others hold that if the Bible has been plenarily inspired, then, consequently, by necessity, it also must be
precisely divinely preserved.
Vulgate (vull-gate)1: From the Latin word meaning common; 2: The term typically applied to the voluminously extant common-language Latin
biblical manuscripts (about ten thousand); 3: Any common-language version of the Bible or its underlying texts, regardless of language or dialecte.g.,
the Latin Vulgate. The common Greek is called Koine, but also is the vulgate [lowercase] Greekthe Greek of the common people, as opposed
to Classical Greek.

W
WesternA relatively scarcely supported classification for NT biblical manuscripts having specific characteristics. Most manuscripts of the Old Latin
textwhich were translated from Greekpurportedly (for those who accept the Western text-type) are of the Western type, as well as are the quotations
of several early Church Fathers of the second and third centuries. The Western text-form displays a tendency toward paraphrase and marked replacement
of words, clauses and entire sentencesthe latter sometimes with an inclination toward harmonization. Many such Western-codified works as Codex D
(Bezae) clearly display the aforementioned characteristics, yet others (European) do not.

X
No entries.

Y
No entries.

Z
Zondervan Greek and English Interlinear New Testament (NASB/NIV)Now in its second edition, this NT interlinear was edited and arranged by
William D. and Robert H. Mounce, and published by Zondervan. It uses the contemporary critically acclaimed UBS4 Greek text, and deliberately has
been arranged to comply as closely as possible to the NET Bible. (This is a profit-driven, strategically arranged association by a company widely known
for its promotional emphasis.) This Greek interlinear has the English equivalents of the Greek words arranged immediately below them, with the Strongs
Reference Numbers (SRN) below the English, and the terms basic linguistic morphology at the bottom of each line of Scripture. William Mounce is a
popular author and NT professor who has a long-running relationship with Zondervan, the company that also publishes the NIV. This title occasionally
strays from its own Greek source text and displays inserted English words or both inserted English and Greek words that do not appear in its own
Greek. [See pages 5, 33, and 37.] Its preface promotes one of William Mounces Zondervan titles, and the Technical Comments section plugs
modernistic text critics Bruce Metzger (d. 2008), Gordon Fee, and Daniel B. Wallace, as well as mentions another Zondervan Bible, the TNIV. This
Bible also implements the typical modernistic trick of referring to a majority of NT Greek manuscripts as some manuscripts, and other, similar
methods of deception used by nearly every modern Bible. In terms of learning tools, this NT interlinear is quite helpful to the user. (The user just needs to
be aware that he is the target of marketing hype and is being baited into the trap of modern textual criticism!)

^ Wikipedia, List of New Testament lectionaries (1,000 select)

@ Wikipedia,

List of New Testament lectionaries, latest figure calculated by the Institute for New Testament Textual Research (Mnich)

David Otis Fuller, Which Bible? in Floyd Nolen Jones, Which Version is the Bible?, 19th ed., rev. and enlarged (The Woodlands, Tex.: KingsWord Press, 1999), p. 120.

John W. Burgon, The Traditional Text in Floyd Nolen Jones, Which Version is the Bible?, 19th ed., rev. and enlarged (The Woodlands, Tex.: KingsWord Press, 2006),
p. 105.

The Catholic Encyclopedia in David W. Cloud, Faith Vs. the Modern Bible Versions (Port Huron, Mich.: Way of Life Literature, 2005), p. 257.

Marvin Vincent, A History of Textual Criticism of the New Testament in David W. Cloud, The Modern Bible Version Hall of Shame (Port Huron, Mich.: Way of Life
Literature, 2005), p. 87.

Bruce Metzger, The Text of the New Testament in David W. Cloud, The Modern Bible Version Hall of Shame (Port Huron, Mich.: Way of Life Literature, 2005), p. 78.

John W. Burgon, The Revision Revised, Centennial Edition [1883-1983] (Fort Worth, Tex.: A.G. Hobbs Publications, 1991), p. 364.

James Bentley, Secrets of Mount Sinai: The Story of Finding the Worlds Oldest Bible Codex Sinaiticus (London: Orbis Publishing, 1985), p. 86.

Frederick H. A. Scrivener, A Plain Introduction to New Testament Textual Criticism, 4th ed. (Collingswood,, N.J.: The Bible for Today, 1985), p. 88.

James Bentley, Secrets of Mount Sinai: The Story of Finding the Worlds Oldest Bible Codex Sinaiticus (London: Orbis Publishing, 1985), p. 98.

10

James Bentley, Secrets of Mount Sinai: The Story of Finding the Worlds Oldest Bible Codex Sinaiticus (London: Orbis Publishing, 1985), pp. 84-85.

11

William Henry Paine Hatch, The Principal Uncial Manuscripts of the New Testament (Chicago: The University of Chicago Press, 1933), Plate XIV.

12

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.

13

Floyd Nolen Jones, Which Version is the Bible?, 19th ed., rev. and enlarged (Goodyear, Ariz.: KingsWord Press, 2006), p. 178.

14

Ira M. Price, The Ancestry of Our English Bible in David W. Cloud, Faith Vs. the Modern Bible Versions (Port Huron, Mich.: Way of Life Literature, 2005), p. 577.

15

David Daniell, The Bible in English (London: Yale University Press, 2003), p. 289.

16

J. A. Moorman, 8,000 Differences between the N.T. Greek Words of the King James Bible and the Modern Versions (Collingswood, N.J.: The Bible for Today, and Dean
Burgon Society, 2006), p. vi.

17

Moorman, 8,000 Differences, vi.

18

Jay P. Green Sr., Interlinear Hebrew-Greek-English Bible, Vol. 4, 2nd ed. (Lafayette, Ind.: Sovereign Grace Publishers, 1985), p. xii.

19

J. A. Moorman, Early Manuscripts, Church Fathers and the Authorized Version (Collingswood, N.J.: The Bible for Today Press, 2005), p. 170.

20

Jones, Which Version is the Bible?, 31.

21

Jones, Which Version is the Bible?, 31.

22

David W. Cloud, The Bible Version Question/Answer Database (Port Huron, Mich.: Way of Life Literature, 2005), p. 161.

23

Preserved Smith, Erasmus: A Study of His Life, Ideals, and Place in History in David W. Cloud, The Bible Version Question/Answer Database (Port Huron, Mich.: Way
of Life Literature, 2005), p. 183.

24

Frederic Kenyon, Our Bible and the Ancient Manuscripts in David W. Cloud, The Bible Version Question/Answer Database (Port Huron, Mich.: Way of Life Literature,
2005), p. 184.

25

Adam Nicholson, Gods Secretaries in David W. Cloud, Faith Vs. the Modern Bible Versions (Port Huron, Mich.: Way of Life Literature, 2005), p. 540.

26

Moorman, 8,000 Differences, vi.

27

Cloud, The Bible Version Question/Answer Database, 411.

Bentley, James. Secrets of Mount Sinai: The Story of Finding the Worlds Oldest Bible Codex Sinaiticus. London: Orbis Publishing, 1985.
Burgon, John W. The Revision Revised, Centennial Edition [1883-1983]. Fort Worth, Tex.: A.G. Hobbs Publications, 1991.
Cloud, David W. The Modern Bible Version Hall of Shame. Port Huron, Mich.: Way of Life Literature, 2005.
Cloud, David W. The Bible Version Question/Answer Database. Port Huron, Mich.: Way of Life Literature, 2005.
Cloud, David W. Faith Vs. the Modern Bible Versions. Port Huron, Mich.: Way of Life Literature, 2005.
Comfort, Phillip W. Essential Guide to Bible Versions. Wheaton, Ill.: Tyndale House Publishers, Inc., 2000.+
Dewey, David. A Users Guide to Bible Translations: Making the Most of Different Versions. Downers Grove, Ill.: InterVarsity Press, 2004.#
Fuller, David Otis, ed. Which Bible? Grand Rapids, Mich.: Institute for Biblical Textual Studies, 1990.
Green, Jay P. Sr. Interlinear Hebrew-Greek-English Bible, 2nd ed., rev. Lafayette, Ind.: Sovereign Grace Publishers, 1985.
Green, Jay P. Sr. Unholy Hands on the Bible, Vol. II: A Comparison between Six Major Bible Versions. Lafayette, Ind.: Sovereign Grace Trust Fund, 1992.
Hatch, William Henry Paine. The Principal Uncial Manuscripts of the New Testament. Chicago: The University of Chicago Press, 1933.
Hills, Edward F. The King James Version Defended, 4th ed. Des Moines, Ill.: The Christian Research Press, 1984.
Jones, Floyd Nolen. The Septuagint: A Critical Analysis, 2nd ed., rev. and enlarged. The Woodlands, Tex.: KingsWord Press, 2000.
Jones, Floyd Nolen. Which Version is the Bible? 19th ed., rev. and enlarged. Goodyear, Ariz.: KingsWord Press, 2006.
Miller, Edward. A Guide to the Textual Criticism of the New Testament. Collingswood, N.J.: Dean Burgon Society Press, 1979.
Moorman, J. A. Early Manuscripts, Church Fathers, and the Authorized Version. Collingswood, N.J.: The Bible for Today, and The Dean Burgon Society, 2006.
Moorman, J. A. When the KJV Departs from the Majority Text. Collingswood, N.J.: The Bible for Today, 1988.
Price, Ira M., William A. Irwin and Allen P. Wikgren, eds. The Ancestry of Our English Bible, 2nd rev. edition. New York: Harper & Brothers, 1953.
Scrivener, Frederick H. A. A Plain Introduction to New Testament Textual Criticism, 4th ed. Collingswood,, N.J.: The Bible for Today, 1894 (reprint).
Waite, D. A. Theological Heresies of Westcott & Hort: Mans Liberal Attack upon Gods Word. (Item #595) Collingswood, N.J.: The Bible for Today, 2001.

+ Warning: The author of this title is a modernist, and his contemporary, new evangelistic views are highly evident in this text. Please do not read this book until you have

read at least some of the others listed above. (Tyndale House, Inc. also is known for producing NU-based Bibles and New Testaments, and this publisher is located in
Wheaton, Ill., the home of the modernistic Wheaton College. Even some contemporary Bibles include marketing material in them, for other products made by the same
publisher (Zondervan, for example). A Bible should not contain such salesmanship! (The Bible is Gods Word!) Comforts book, on the copyright page, reads (at the top),
Visit Tyndales exciting Web site at www.tyndale.com. (Why not simply list the URL at the top of the page?) This book should serve as an opposing view exemplifying
modernistic viewpoints and operationversus an orthodox view.

# Warning: The author of this title also is a modernist, and his contemporary, new evangelistic views also are very evident in this text. Please do not read this book until you
have read at least some of the others listed above. This book also should serve as an opposing view exemplifying modernistic viewpoints and operationunorthodox.

he assembler, writer and editor of this document is Edward E. Scott, age 50, a native of Jamestown, N.Y., and a current resident of Jefferson City, Mo.
Mr. Scott is a humble, biblically based believer in the Lord Jesus Christ who has exhausted much of the past several years in extensively and intensively
researching, reading, and studying the following urgent, complementary issues:

V English and versional (different languages/dialects) Bible history

V Bible manuscript history and characteristics (genealogies, paleography, writing and recording materials, etc.)
V Textual criticism (higher and lower)
V Christian church history
V Early heretical movements
V Content of modern Bibles (beginning with the controversial English Revised Version New Testament in 1881)
V Biblical and theological scholarship in the modern age
V Theological modernisms early mass movement in the nineteenth century
To wit, Mr. Scott has read 38 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 U.S. 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 1989.
It is the writers goalonly God willingto 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); The Interlinear HebrewGreek-English Bible, Vol. 4, 2nd ed. (Lafayette, Ind.: Sovereign Grace Publishers, 1985) ; Early Manuscripts, Church Fathers, and the Authorized Version
(Collingswood, N.J.: The Bible for Today Press, 2005); Faith Vs. the Modern Bible Versions (Port Huron, Mich.: Way of Life Literature, 2005); Thayers GreekEnglish Lexicon of the New Testament (Peabody, Mass.: Hendrickson Publishers, 2007); The Majority Text Greek New Testament Interlinear (Nashville: Thomas
Nelson Publishers, 2007); Strongs Complete Word Study Concordance (Chattanooga: AMG Publishers, 2004); theWord Bible software (Greece: Costas Stergiou,
2012); Theological Dictionary of the New Testament, Abridged in One Volume (Grand Rapids, Mich.: William B. Eerdmans Publishing Company, 1985); NestleAland Novum Testamentum Graece, 27th Edition (Stuttgart, Ger.: Deutsch Bibelgesellschaft, 2006); The Greek New Testament, the United Bible Societies Fourth
Revised Edition (Stuttgart, Ger.: Deutsch Bibelgesellschaft, 2001); and several others.
May god richly bless you in all your affairs as you endeavor to please and honor Him.
Yours in Christ,

A (Codex), 10-38, 40, 46, 61

Abraham, 28, 33, 50
Abram (Abraham), 32, 50
Academic (s, -ian), 8, 41, 46, 55
Acts (The Book of), 2, 10, 20, 24, 44, 50, 60-63, 67, 69
Adamantius, Origen, 4, 23-25, 40, 45, 49-50, 52, 54
Agathe (Gk.: -os, -osune), 8, 25, 29
Agioi (Gk.), 10, 36
Aionion (Gk.), 23
Aland (Nestle-Aland), 3, 5, 7, 9, 16, 18, 40-42, 48, 51, 59, 65
Aleph (Codex), 2, 4-8, 10-17, 19-22, 26-28, 30-31, 34-35, 38, 40,
42-44, 46, 51-52, 54-56, 59-60, 63, 65, 69
Aleppo (Codex), 41, 45
Alexander, coppersmith the, 2
Alexandria, 44-45, 47, 52, 54, 62-64
Alexandrian (s), 5, 16, 19, 22-23, 25, 33-34, 37, 40-41, 43-45, 47,
49, 53-56, 60, 62-64
Alexandrinus (Codex A), 24, 32, 40, 44, 52, 60-61, 65, 69
Alford, Henry, 37, 44
American Bible Society (ABS), 56
Amplified, Bible the, 39
Angel (s), 9-10, 16, 19, 23, 31-32, 36, 47, 69
Angry, 4
Anointed (One), 37
Antichrist (s), 19, 37-38
Antioch (-ian), 16, 41, 44, 50, 52, 54-55, 64
Apistian (Gk.), 7
Armenian, 28, 44, 50
Astrology, 2
Authorized Version, the (AV), 2, 21, 35, 39, 43-44, 49, 51-52, 55,
65-66, 69-72
Auto (Gk.: -u, -n, -s), 20, 23, 38, 44
B (Codex), 2, 4-31, 33-38, 40, 42-44, 46, 50-51, 54, 56, 59-60, 65,
69
Babylonian, 54
Basel, 43
Bentley, James, 2, 70-71
Berry, G. R. (George Ricker), 42
Beza,
Codex (Bezae), 4, 8, 11, 17, 21, 40, 45, 52, 57, 60
Theodore, 17, 22, 35, 39, 41, 43, 45, 55
Bible, 2-8, 10, 12-13, 21, 23, 25, 28, 32, 34, 37, 39-57, 65, 69-72

Biblia Hebraica Stuttgartensia, 45

Bohairic, 5-24, 28-30, 32, 34-38, 45, 53, 59
Book, The, 43
Bombasius, Paulus, 43
Bomberg, 45
British and Foreign Bible Society (BFBS), 56
British Museum, 50
Burgon, John W., 2, 43, 50, 70-71
Byzantine (Byz.), 4-12, 14-41, 44-50, 52-55, 59-64

C
C (Codex), 5-10, 12-20, 22-36, 34-37, 46, 61
C2, 12-13, 23-24, 26, 31, 34
C3, 5, 7, 22-23, 26-28
Caesarean (Caes.), 5, 8-10, 20, 22, 28, 37, 45, 47, 49, 52, 54, 59-64
Campianus (Codex M), 45, 61
Capernaum, 6
Catholic (-ism, Roman), 2, 29, 32, 39-40, 43, 47, 52, 54, 61-63
(epistles), 70
Chaire (Gk.), 16
Chayyim, Jacob ben, 45
Children, 14, 19, 30, 33
Chosen, 8, 12, 17, 32, 42, 55-56, 67
Chrema (Gk.), 14
Chrisma (Gk.), 37
Christ (s), 3-5, 8-13, 17, 19, 22-33, 35-38, 44-52, 54, 65-68, 72
Christian (s, s, -ity), 2, 4, 35, 37, 43-46, 49-52, 54, 56, 62, 71-72
Christology (s), 5, 24, 26, 37, 45
Church (-man), 2, 4, 23-24, 29-32, 39, 41, 43-46, 49-52, 56-57, 64,
70-72
Cleanse (s), 37
Cleopas, 15
Cloud, 6, 17
David, 43-45, 70-71
Codex (codices), 2, 4-5, 7-8, 11, 16-17, 21, 24-25, 29, 32, 34, 36,
40-47, 50-57, 59-61, 63, 65, 69
Colophon, 3, 63
Commandments, 38
Conceive, 32-33, 47
Conclusion (s), 3, 8, 40, 42-43
Constantine, 43, 45
Constantinople, 45, 60-63
Constantinopolitan, 16, 41, 50

Contemporary, 2, 4, 6, 13-14, 17-18, 23, 30, 32, 37, 39-41, 44, 48,
53-54, 57, 65, 71-72
Convent, 40, 44, 47
Coptic (Egyptian), 4, 6, 8-9, 11, 13-19, 21-36, 38, 45, 50, 59, 62
Covenant, 10, 28
Coverdale, 39, 41, 43
Critic (s), 2, 4, 11-13, 15, 17, 20, 23, 27, 29, 37-38, 40-42, 44, 4750, 52-57, 65
Critical apparatus, 3, 11, 13, 15, 23, 25 (notes)-27, 40, 47, 55, 59
Critical text (edition/apparatus), 2-4, 10-11, 13, 15, 18, 20-22, 23
(sign), 25-27, 29 (rules), 33-35, 39-40, 42, 44-49, 51, 53, 55,
59, 62, 65
Cross, 14, 28, 38
Curetonian (Syriac), 5-7, 9, 18, 20-23, 46, 48, 59
Curse, 5
Cursive (minuscule), 5, 7-11, 13-33, 35-36, 38-39, 45-46, 49-51,
56, 59, 61-62, 64
Cyrus the Great, 54
D (Codex), 4-18, 21-33, 45-46, 50, 57, 59
D1, 25-26, 30, 32, 34
D2, 4, 20, 25-27, 31-33, 60
DC, 24
Daimonion (Gk.), 12
Damnable, 2, 12
Danger, 4, 12
Darkness, 24, 36, 54
Delta (D), 5, 9, 11-14, 17, 23, 58
Dead (-ly), 19, 21, 26, 34, 48, 51-52, 69
Destroy (-ed), 17, 36, 52, 54
Diglot, 45-46, 60-63
Dittography, 25, 46
Docetist (-ism), 28, 38, 46
Doctrine, (s, -ally), 2, 8, 12, 24, 28, 31-32, 38-39, 43-46, 53, 56, 68
Document (s, -ed), 2-4, 40-41, 43, 47, 49-50, 52, 55, 65
Diocletian (s), 45
Doxes (Gk.), 10
Drink, 10, 27
E (Codex), 17, 21, 50, 59-60
Ecclesiastical, 16, 41, 45, 49-50, 55
Ecumenical, 16, 42, 46
Egeneto (Gk. ginomai), 19
Egyptian (Egypt.), 4-5, 14, 17, 20, 25, 33-34, 37, 43, 46-47, 50, 5354, 59-60, 62

Elzevir(s), 17, 22, 46, 55

Emperor, 45
Empire, 45
Enemy (-ies), 5, 34
English Revised Version (ERV), 2, 4, 10, 15-16, 36, 39-40, 44, 4648, 72
Eparoton (Gk.), 20
Ephesians (Eph.), 19, 29-30, 47-48, 60, 68
Ephraemi Rescriptus (Codex C), 47, 52-53, 55, 60
Episkenoo (Gk.), 27, 47
Erasmus, Desiderius (texts), 17, 22, 30, 35-36, 38-39, 41, 43, 55,
70
Estienne (Stephanus/texts), Robert, 35, 41, 47, 55
Eternal (-ly), 8, 10, 12-13, 22-23, 27-29, 33, 47
Ethiopic, 25, 47
Eurethesetai (Gk.), 36
Exalt (-ed), 6
Exemplar, 17, 32, 38, 47-48, 56
Extant, 4-12, 15-17, 19-20, 23-28, 31, 35, 38, 42, 44-52, 55-56, 60,
64
F (Codex), 17, 21, 25-31, 50, 59
Faith (-ful, -fully, -fulness), 7, 19, 24, 31, 33-34, 43, 52, 67, 69-72
Family, 45-46
1 (1), 4-13, 15-23, 45, 49, 59, 62-63
13 (13), 4-13, 15-24, 59, 62
1424, 63
1739, 62
2127, 63
Farstad, Arthur L., 41, 48
Father (s), 2, 4, 8-9, 14, 16, 18, 20, 22, 24, 26, 29-33, 40-41, 45-52,
54, 56-57, 64, 67-68, 70-72
Ferrar (Group), 20, 45
Fifteenth (15th, century), 5, 10, 36, 40
Fifth (5th: century), 5, 10, 13, 18, 21-22, 24, 30, 45, 48, 59
First (1st: century), 26, 28, 38-39, 44, 46-47, 50
Firstborn, 4, 66
First Rabbinic Bible, 45
Flesh (-y), 22, 24-25, 29, 31-32, 36, 38, 46-47, 67
Forgive (s, -ness), 10, 12, 14, 20, 22, 27
Fornication, 7
Fourth (4th: century), 2, 5, 9, 12-15, 17-19, 21, 23-24, 30, 32, 3435, 37, 39, 41, 44-48, 50-54, 56, 59
Friderico-Augustanus, 40, 47
Functional equivalence, 42

I
G (Codex), 17, 21, 25-31, 59
Ghost (Holy), 12, 36, 68
Ginomai (Gk.), 19
Glory (-ious), 2, 4, 10, 16, 27, 31-33, 72
Gnostic, 22, 28, 44
Gnosticism, 2, 26, 32, 37, 46-47
God, 2, 4-9, 11-12, 14-17, 19-20, 22-24, 26-32, 34, 36-40, 42-45,
47, 50-51, 53, 55-56, 67-68, 70-72
Gothic (version), 47, 50
Grace, 19, 27, 30
Greek, 2-65, 69-72
Apparatus (-es), 3, 5-7, 9, 11-16, 19-21, 23, 26-27, 31-33, 35,
40, 42, 47, 51, 53-55, 59
Manuscripts, 2, 4-11, 14-16, 18-19, 21-25, 30-31, 33-35, 37,
39-57, 59-60, 62-65, 69-72
MS/MSS (ms/mss), 4-26, 28-31, 33-36, 43, 50, 59-62, 64
NT, 2, 4, 6-7, 9-12, 17-19, 21, 24, 27-28, 31, 35, 38-42, 45,
50-52, 54-55, 57, 60, 65, 69
Source (texts), 4-10, 12-13, 18-19, 21-23, 25-26, 29, 31, 33,
35-36, 38-39, 42, 44, 47, 51, 55, 57
Text (s), 2-29, 31-57, 59-65, 69-72
Griesbach, Johann Jakob, 38, 40, 46, 48

H
H (Codex), 17, 21, 30, 32-33, 59
Hades, 6, 36, 48
Haplography, 17, 32, 48
Hate, 5
Harclean (Harc., or Harklean), 4-7, 9-18, 20-27, 30, 34, 36, 48, 59
Heaven (s, -ly), 6, 9-10, 14, 16, 18-19, 22, 26, 32-33, 36, 48, 52,
67-68
Hebrew (s, s), 2, 10, 28, 32-34, 38, 41, 44-48, 51-52, 54, 60-61
Hell, 6, 13, 30, 36, 48
Heresy (-ies), 2, 22, 29, 44, 46, 71
Heretic (s), 2, 23, 39, 48
Heretical, 4, 46-47, 52, 72
Hexapla, 52, 54
Holy (un-), 2, 4, 10, 12, 16, 29, 36-37, 41, 44, 48-49, 53-54, 56,
67-68, 71
Hodges, Zane C. (Hodges-Farstad), 17, 41, 48
Hort, Fenton John Anthony (F. J. A.), 38-41, 46, 48, 51, 71
Hoskier, Herman C., 2, 38, 43, 53, 65
Hymenaeus, 2
Hypocrite (s), 6, 9
Hippolytus, 2

I (Codex), 28, 30, 59-61

Ide (Gk.: ido, idou, idios, idia), 5, 11, 18
Identical (-ly), 4, 7, 10, 13-14, 21-22, 25, 30-31, 39, 50-51
Illumines, 52
Image, 32
Immorality, 7
Impotent, 7, 25, 44
Inactive, 34, 44
Insert (s, -ed, -ion), 4, 6-8, 10, 12, 15-17, 20, 23-27, 30-33, 35, 38,
48, 50, 55-57
Inspiration, 2, 34, 43, 55-56
Intentionally, 48
Interdenominational, 39, 42, 46
International Bible Society (IBS), 39
Interpolation (s), 10, 15, 17, 25, 34, 42, 45, 48
Interpret (-ed, -ers, -ation [s], mis-), 6, 18, 23, 29, 33, 37, 43, 48,
52-53
Instrument (s), 32, 43, 55-56
Irenaeus, 2, 45
James
An apostle (brother of Jesus or James the Lesser), 4
King (England/Scotland), 39, 43, 49
The book (epistle) of, 34
Jeremiah, 47
Jerome, 49, 52
Jerusalem, 16, 22, 50, 64
Jesus (Christ), 4-12, 14-17, 19-20, 22, 24-32, 37-38, 44-45, 50-52,
56, 66-68, 72
Jew (s, -ish), 8, 45-46, 50
John
The apostle, 37, 48
The Baptist, 11
Jesus step-brother, 4
The gospel (book), 21-24, 26, 28, 53, 60-62, 65, 67-68
1 & 2 John (books), 29, 37-38, 52, 62, 68-69
Jones, Floyd Nolen, 2, 70-72
Joseph, 4, 16
Joses (Joseph), Jesus half-brother, 4
Judah (kingdom of), 54
Judas (Jude, Jesus half-brother), 4
Judgment, 4, 12, 26-27, 36-37, 43, 68
Justify (-ies, -ied, -ication), 5, 17, 19, 24, 29, 31
Justinian, 45

K (Codex), 9-10, 14, 17, 20-21, 25, 27, 29-31, 33-36, 38, 59
Kai (Gk.), 5, 12, 15-16, 20, 22, 29, 33-34, 37, 49
Kairos (Gk.), 15
Kardias (Gk.), 35
Kata (Gk.), 6, 9, 25
Katabolen (Gk.), 33
Katharas (Gk.), 35
Kathgts (Gk.), 9
Ken (Gk.), 30, 49
Kingdom, 8-9, 11, 14, 18, 29, 51, 54
King James Version (KJV), 3-4, 6, 12, 14-16, 19-23, 25, 27, 29,
31-36, 46, 48-49, 55, 71
Kittel, Rudolph, 45
Gerhard , 55
Kriseos (Gk.), 12
L (Codex), 4-24, 27, 30, 33-35, 38, 40, 53, 59
Lachmann, Karl, 40, 49, 56
Lamb, 38
Lamentations, 10
Language (s), 25, 31-32, 35, 40, 42-43, 45-46, 48-50, 52, 54-56, 72
Latin, 45-47, 49, 51-53, 55-56, 59-61, 63
Old Latin, 4-15, 18-21, 24-26, 29-32, 34, 49-50, 52, 57, 59,
63-64
Latin Vulgate (common), 4-11, 13-26, 28-36, 38-39, 46, 4950, 52, 56, 59, 62-63
Vulgate (common), 49, 56
Law (s, -less), 15, 26, 28, 69
Lection, 26, 29, 49
Lectionary ( , -ies), 8, 11, 14, 35, 45-46, 49-50, 57, 64
Leningradensis (Codex), 45
Levite, 45
Liberal, 4, 13, 20, 40, 45, 47, 71
Life, 2, 8, 18, 23, 29, 33, 35, 37-38, 47-48, 51, 53, 56
Light, 24, 29, 37, 39, 52
Lord, 2, 5, 16-17, 19, 23, 26-27, 30-32, 35-37, 42, 66-69, 72
Love, 5, 35
Lowring, 6, 49
Lucian (Lucianic), 41
Luke
The apostle, 42
The gospel (book) of, 5, 7-10, 13-22, 24, 31, 48, 61-62, 65, 67
Luminosity, 29, 52
Luther, Martin, 43

M
M (Codex), 21, 40, 53, 59
Magus, Simon, 2
Majority (text), 4-6, 8-12, 14-39, 41-45, 48, 50-53, 55-56, 59, 7172
Majuscules (uncials), 16, 20, 35, 50, 56
Man, Son of, 7, 10, 17, 19, 22, 67
Manuscripts (MS/MSS, ms/mss), 2, 4-57, 59-65, 69-72
Marcionism, 46
Marginalia, 45, 50, 55, 61-62
Mark, the gospel (book of), 5, 7, 9-15, 20, 42, 48, 55, 61-63, 65, 67
Mary
the mother of Jesus, 4, 16
Magdelene (of Magdela), 15
Marry (-ies, -ieth), 7, 26
Masoretic, 41, 45
Master, 8-9, 67
Matthew
The apostle, 9
The gospel (book) of, 4-10, 12-14, 17-18, 20, 42-43, 48, 6063, 65
Matthews Bible, 39, 41, 43
Melchisedec (Melchisedek), 32, 50
Mesrob, 44
Messenger, 11
Messiah, 24, 32, 37
Metzger, Bruce M., 43, 53-54, 57, 70
Miller, Edward, 2, 43, 50, 71
Millstone, 13
Minority (text), 2, 4-10, 12-14, 16, 18-19, 21-22, 24-27, 29, 31, 3435, 37, 42
Minuscule (s [cursive]), 9, 12-14, 18, 20, 23, 32, 34-35, 38, 45-46,
49-51, 56, 62-63
Modern (s, s), 2, 4-40, 42, 44-48, 51, 53-55, 57, 59-60, 62-63, 65,
70, 72
Modernism (s), 23, 44, 51, 72
Modernist (-ic, -ically), 5-6, 8-9, 12, 14-20, 23, 37-41, 43, 45-48,
51-57, 71-72
Moichatai (Gk.), 7
Monastery, 2, 40, 44, 46-47, 55, 62
Monogenes (Gk.), 22, 51
Moorman, J. A., 21, 35, 38, 41, 51-52, 65, 70-71
Mother, 6, 16, 45
Mounce
Robert, 42, 57
William (Bill), 15, 37, 57

N
N (Codex), 5, 19, 55
Name, 4, 18, 22, 37, 40
Nation (s), 9, 22, 31
Naturalistic (-ally), 4, 6, 20, 39-45, 51
Nestle-Aland (NA), 3-9, 11-27, 29-30, 33-36, 38-42, 48, 51, 55,
59, 65
Never, 2, 12, 36, 40, 43, 55, 60
New Testament, 2, 4-5, 8, 13-16, 20-22, 25, 27, 29, 34, 36, 39-42,
44-49, 51-57, 65-66, 69-72
NT, 7, 9-12, 14-15, 17-19, 21, 24, 27, 31, 35, 44-45, 47-57,
60, 65, 69
Nile River, 46, 52
Nineteenth (19th: century), 2, 12, 15, 20, 37, 39-40, 43, 46, 51, 5354, 56, 72
NU (NA-UBS text), 6-18, 20-33, 35-39, 42, 51, 53, 71
Number (s, -ed, -ing) , 6-7, 9, 15, 24, 37, 41, 45, 47, 52-53, 56-57,
64
Numerous, 4-5, 17, 21, 24, 40-41, 46-47, 51-52, 54-55

O
Oath, 24, 32
Obedience, 14, 35
Oinon (Gk.), 10
Oldest, 4, 9, 14-15, 17, 19, 23, 35, 44, 51
Old Testament, 10, 35, 40-41, 45-46, 47, 49, 54, 72
OT, 11, 15-17, 22, 29, 41, 44-50, 56
Omission, 4-5, 8, 12-14, 16-17, 20-21, 23-24, 26-30, 35, 42, 47
Omit (s, -ted, -ting), 5-15, 17, 19-21, 23-24, 26-28, 30-36, 38, 47
Onikos (Gk.), 13
One (s), 2, 5-6, 8-10, 12-25, 27-28, 31, 35, 37-45, 47
Only (Son, God), 22, 67
Oppose (s, -ing ), 7-8, 10-13, 18, 20-30, 37-38, 52
Osei (Gk.), 19
Outnumber (-ed, -ing), 7-8, 10, 24, 26, 31, 33, 38-39, 56
Oxos (Gk.), 10

P
P (Codex), 17, 24-25, 27-30, 32-38, 59
Pagan, 2, 47
Paleography, 72
Panta (Gk., -es), 18, 27, 37
Papyrus (-ri)
Papyri, 15, 17, 23-24, 34, 50, 52, 59-60, 64
Papyrus, 4, 19, 21-22, 35, 46-47, 50, 52-53, 59-60
Parable, 8, 45

Paradidomi (Gk.), 11
Paradothenai (Gk.), 11
Paradothomai (Gk.), 11
Parakupsas (Gk.), 21
Parallel (-ed, -ism, -ization), 5, 12, 20, 25, 40-41, 44, 46, 48, 52
Parchment, 47, 60-63
Parents, 16
Partial (-ly), 8, 13-15, 21, 35-37, 44, 46, 50, 52, 66
Pass (-ed, -ing), 19, 21, 24, 27, 36, 42, 67
Passage, 5, 15, 18-19, 31, 38-39, 42-43, 46, 50
Passion, 29
Patristic, 50
Paul, the apostle, 2, 26, 28, 30-31, 47
Pauline (s, Paul.), 29, 44, 47, 49-50, 60-63
Peace, 16, 25, 30
Pen (-ned, -ning), 2, 30, 51-56
Pentateuch, 46, 54
People (s, s), 2, 5, 12, 15-17, 26-28, 31-32, 34, 39, 43, 45, 47, 50,
52, 56
Percent (%), 2, 5-16, 18-28, 31, 38-45, 50, 53-54, 56, 60, 64
Perfect (-ed, -ion), 12, 27, 33, 35
Pericope (Latin), 45
Perish, 23
Perpetual, 4
Persecute (-d, -ing, -ion), 5, 19, 31, 34, 45, 52
Persia (s), 54
Person (s), 2, 9, 20, 28, 32, 34, 38, 42, 44-45, 47, 49, 51, 56, 67-68
Peshitta, Syriac, 4-7, 9-18, 20-24, 26, 29-30, 34-37, 39, 48, 50, 52,
59
Pestilence (s), 9
Peter
The apostle, 2, 18, 21, 35
1 Peter, 17, 31, 35-36, 60, 68
2 Peter, 2, 36, 60, 62, 68
Phantom, 38, 41, 46
Pharisees, 8-9
Phr (Gk.), 36
Philetus, 2
Philoxenian, Syriac, 36, 48, 52, 59
Philological, 40, 44, 49
Philosophy, 2, 54
Phos (Gk.), 29, 52
Physician, 12, 42
Pieces, 8
Pisteuon (Gk.), 23

Pit (s), 36
Plenary (-ily), 43, 55-56
Pneuma (Gk.), 29, 53
Polyglot, 47
Complutensian, 17, 41, 46
Poor (-ly), 14, 26, 35, 38, 53, 61-62
Popularity, 4
Popularized, 40
Popularly, 41, 54
Population, 54
Porneia (Gk.) 7
Portion (s), 4, 6-8, 12, 14, 17, 20, 22-25, 41, 44, 47, 49, 51, 63
Positivism, 39
Possession (s), 18, 33, 40, 45
Pour (-ed), 10
Powder, 8
Power (-full, -less), 12-13, 19, 23-25, 27, 32-33, 40, 45
Pratensis, Rabbi Felix, 45
Prepare, 11, 49
Preservation, 43, 56
Preserve (-d), 43, 45, 53, 56
Preside (-d), 44-45, 50
Pretense, 9
Priest (s, -ly), 32-33, 40, 50, 54
Print (-ed, -er), 41, 43, 46-47, 51, 55
Prison (-ers), 11, 33
Pray (-ing, -er), 5, 9, 13, 15, 18-19, 52
Preach (-ed, -ing), 11, 22, 25, 31, 42
Process, 29, 39-40, 43-44, 46, 48, 53, 55
Prodigy, 40
Produce (-d, -ing, -tion), 2, 4, 21, 29-30, 36, 40-44, 46-49, 52-53,
55-56, 72
Pregraph (Gk.), 27
Profane, 2
Profit, 39, 57
Promise (s, -d), 10, 18, 24, 28, 33, 69
Prophecy, 10, 15, 36
Prophet (s), 2, 11, 24, 38, 56
Propheteuson (Gk.), 20
Proponent, 40
Proseuchesth, 5, 15
Prosopon (Gk.), 20
Protestant, 39, 47, 53, 56
Prove (s, -d, -n), 2, 4, 8, 12, 39, 45-46, 48
Proverbs, 14, 43

Provide (s, -ing), 8-9, 16, 23, 25, 32, 36, 41-43, 51, 72
Providentially, 43
Psalm (s), 10, 43, 63
Pseudo-, 2, 4, 49, 52, 72
Psi (Y), 13-20, 22-36, 38, 58-59, 61
Public (-ly), 8, 18, 27, 39, 43-44, 47, 72
Publication (s), 39, 41, 55, 70-72
Publish (-ed, -ing, -er, -ers), 2, 16, 39, 41, 46-49, 51, 53-59, 70-72
Pulp, 52
Pure (-r), 27, 34-35, 39, 41, 46, 49, 52, 55, 64
Purgatory, 52
Purged, 32
Purified (-ies), 35, 37
Purpose (s), 10, 29, 33, 36-37, 46, 49, 54-55
Purrazi (Gk.), 6

Q
Quarto, 46
Quenched, 13
Quote (-ation [s]), 11, 17, 23, 25, 35, 39, 50, 57

R
R (Codex), 17, 59
Rabbi, 9, 45
Rabbinic,
First (Bible), 45
Second (Bible), 45
Radiance, 32
Raise (-d), 24, 67
Rapture, 19
Ratified, 29
Rationalism, 40, 48, 53
Reader (s, s), 8, 12, 14, 17-18, 21, 25-26, 30, 36-37, 39, 44, 51,
55, 65, 69
Readership, 11, 39
Reading (s), 3-5, 8-9, 11-42, 44, 46, 50, 53-54, 56, 59-61, 64-65,
69, 72
Real, 2, 16, 46
Rebuke (s), 31
Receive (-d), 9, 28, 31, 33, 47, 55
Receptacle, 48
Receptor (decoding), 42
Receptus, Textus, 4, 6, 10, 15-17, 22-24, 29-33, 35-39, 41-43, 4649, 51, 55-56
Records, 16, 52
Redeem (-ed), 4, 19, 27

Reduce (s, -ed), 5, 14, 54, 66

Refer (s, -ring), 15, 17, 19-20, 22-23, 25, 28-30, 32, 34, 38, 40, 4449, 52
Reference (s), 2-3, 8, 13, 17, 19-20, 22, 24, 26, 28, 33, 37-39, 41,
46, 50, 53, 55-57, 59-60
Regenerate (-d, -ion), 26-27, 39, 47, 52
Region, 41, 54, 64
Reign (s, -ed), 41, 54, 64
Reject (-ed, -ing, -ion), 2, 8, 12, 48, 54-55
Release (-d), 2, 4, 39-40, 47-48, 54
Reliable, 20, 52, 55
Reformation, 21-22, 34, 39, 43, 45-46, 49, 53
Rejoice, 16
Remain (s, -ed, -ing), 2, 22-23, 27, 33, 45, 48, 53
Remembrance, 26
Remiss, 4
Remission, 10, 22
Remove (s, -ed, -al), 5-8, 11, 13, 16, 22-23, 25-26, 29, 37-38, 67
Repent (-ance), 5, 22, 32, 35
Repetition, 13, 25, 30-31
Replace (s, -ed, -ing, -ment), 8, 10-11, 17, 21, 32, 38, 40-41, 46-47,
51, 53, 56-57, 68
Represent (s, -ed, -ation, -ative, -ativeness), 2, 4, 10, 21, 28, 32-33,
37, 39, 41, 45, 47-48, 50, 53-55, 72
Reproach (-ed), 31
Reputation, 30
Research (-ed, -ing), 4, 41, 43, 50, 57, 72
Rescension, Antiochian, 41
Rescriptus, 47, 53
Ephraemi (Codex C), 47, 52, 55, 72
Climaci, 62
Reserved, 36
Residence, 27, 47
Resident (s), 54, 72
Respect (-ed), 35, 50
Rest (s), 6, 15-16, 27, 64
Resurrection, 15, 29, 48, 52
Revelation (Rev.)
the book of, 32, 38, 53, 61
divine, 53
Reveal (-ed, -ing), 6, 21-22, 31, 39
Revere (-d, -nce), 11, 13, 21, 27, 32, 43-44
Revile (-ed, -ing), 31, 35
Revise (-d, -r), 2, 4-5, 37, 40, 44, 46-49, 51, 64-65, 70-72
Revision, 39, 48-49, 51, 70-72
Revoke, 28

Rheims-Duoay (Bible), 52
Rhoizedon (Gk.), 36
Rich (-es), 14, 39
Righteous (-ness), 5, 29, 33, 35
Rise, 9
Roar (-ing), 36
Robbery, 30
Robes, 38
Rodgers, John, 39, 41
Roman Catholic (-ism), 2, 29, 32, 39-40, 43, 47, 52, 54
Roman Empire, Eastern, 45
Romans, the book of, 25-26, 28, 67-69
Rome (s), 44, 47, 52, 54, 69
Rose, 21

S
S (Codex), 17, 21, 59
Sacred, 2, 11-12
Sacrifice (s), 5, 28, 32, 42
Saducees, 8
Sahidic, 5-11, 13-17, 19-21, 23-24, 30, 32, 34-35, 37-38, 53, 59
Saint Catherines Monastery/Convent, 2, 40, 44, 47, 55, 60
Salem, 50
Salvation, 8, 14, 22, 28, 32-33, 35, 42, 48, 52
Samaritan Pentateuch, 39
Samuel, II, the Book of, 24
Sanctify (-ied), 19
Sara (Sarah), 33
Satan (s), 13, 24, 27, 31, 52
Save (s, -d), 7-8, 17, 19, 26, 35, 37, 52
Savior (or Saviour), 13, 19, 35
Sawn (sawed), 34
Say (s, -ing), 4-5, 7-9, 12, 15, 17-18, 20, 23, 28, 32-33
Saxony, 46
Scandinavia, 47
Science, 2, 23, 40, 55
Scholar (s, s, -ly, -ship), 2, 4, 6-9, 13, 15, 17-18, 23-25, 37, 39-43,
44-56, 65, 72
Scribe (s, -al), 2, 4-6, 8-13, 15, 17, 23, 25-27, 29-32, 34-35, 37-38,
40-41, 44, 46-48, 53-54
Scripture (s, -al), 2, 9, 12, 14-15, 17, 19-20, 28, 32, 34-35, 37, 39,
41-42, 44, 46-49, 52-53, 57
Scrivener, F. H. A., 2, 43, 53, 70-71
Scrolls, Dead Sea, 39
Seat, 26, 68
Second Coming, 26

Secret (s, -ly), 2, 40, 47, 70-71

Secretive, 47
Sect (s), 2
Seed (s), 7, 16, 28, 33
Seirais (Gk.), 36, 54
Selective, 12
Semler, J. S., 40, 48
Send The Light (STL), 39
Separate (-d, -ing), 5, 24, 27, 31, 37-38, 48, 52, 56
Septuagint, 8, 10, 37, 39-40, 46, 52, 54-55, 60, 71
Sepulchre, 15, 21
Seplveda, Juan Gins de, 43
Servant, 28, 30
Seventeen (-th, 17th: century), 20, 39, 46, 50, 52, 55
Seventh (7th), 2, 4-5, 7, 9-10, 13, 24-25, 30-31, 32, 34, 36, 50, 59
Sheepskins, 34
Showed, 4, 21, 33
Sick (-ness, -nesses), 12, 25, 44
Significant (-ly, -ance), 4, 7, 12-13, 15-17, 21-24, 27-29, 35-36, 39,
42, 44-46
Silvanus (Silas), 30
Simon, Richard, 40, 44
Sin (s, -ned, -ful), 7, 10, 12-14, 22, 32, 34-37, 50
Sinai (Mt.), 2, 40, 47
Sinaitic
(-us), Aleph, 2, 4, 16-17, 32, 34, 38, 40, 42-44, 52, 54-56, 5961, 65, 69-71
Syriac, 5-10, 12, 14-15, 17-22, 24, 46, 48, 54, 59
Sinner (s), 5, 25
Sixteen (-th, 16th: century), 4, 39, 41, 45, 50, 55
Skandalis (Gk.), 13
Slain, 34
Slave, 28
Smote, 20
Society,
American Bible (ABS), 52
British and Foreign Bible (BFBS), 56
International Bible (IBS), 39
Trinitarian Bible (TBS), 41, 56
Sodom, 12
Son (s), 4-5, 7, 9-10, 16-17, 19, 22, 24, 26, 28, 30, 32, 37-38, 45,
47, 51, 66-67, 68
Soul (s), 6, 17, 35, 37, 48, 52-53
Source (s), 4-7, 9-10, 12-13, 16, 18-19, 21-26, 29, 31-33, 35-36,
38-39, 40-42, 44, 47-49, 51, 55, 57
Sovereign Grace Publishers, 41, 70-72

Spare (-d), 36
Speak (s, -ing), 6, 8, 11, 35-36, 42, 45 ,49, 54
Special, 2, 31, 47, 58
Specific (-ally, -ity), 11, 15, 17-18, 22, 24-26, 28, 30, 33, 44, 46,
48-51, 54, 57
Specified, 20-22, 24-26, 29-32, 35-38
Spirit, 8, 10, 12, 16, 19, 25, 29, 31, 35-38, 44, 53, 56, 68
Spiritual (-ly, -ized), 2, 4, 8, 26-27, 29, 35, 37, 39, 42, 44, 47-49,
52, 55
Spoiling, 33
Spoke (-n, spake), 2, 21, 28, 32, 36, 38, 54
Stand (s, -ing), 6, 8, 10, 19, 26, 33-34, 38, 41
Status, 2, 5, 22, 44
Stauron (Gk.), 14
Stephanus (Stephens), Robert, 35, 41, 51
Stepped, 23
Stereo (Gk.), 31
Stone (s, -d), 8, 24, 34, 69
Strength (-ening), 19, 25, 27, 33, 40, 44
Strongs, 6, 22, 24-25, 32, 37, 41, 48, 57, 72
Struck, 20
Stugnazo (Gk.), 6
Stuttgartensia, Biblia Hebraica, 45
Stylist (s, -ic), 10, 26, 28-29, 39
Stylized, 39
Subject (s), 4, 68
Subjective, 18, 34
Substance, 10, 33
Substitute (-d, -ing, -ion), 6, 11, 28, 34-36
Suffer (-ed), 31, 34, 36, 46
Sufficient, 27, 30
Sugklronomai (Gk.), 28
Support (s, -ed, -ing, -ive), 4-14, 16-24, 26-39, 41, 43-47, 51, 5657, 59, 63
Sware, 32
Sweat, 19
Swiss, 45
Sword, 34
Sworn (sware), 24, 32
Synagogue, 49, 69
Synaxaria, 49
Syncretism, 2, 47
Synoptic (gospels), 42, 48, 64
Syria, 44, 54, 64
Syriac, 4-23, 25-28, 30-32, 33-39, 46, 48, 50, 52, 54, 59
Syrian, 52, 54

T
T (Codex), 19-20, 22-23
Ta (Gk.), 27
Tabernacle, 33
Take (s, -n, -ing), 11, 14-15, 19, 26-27, 31, 39, 47
Tarried, 16
Tartarus, 36, 48
Tartarosas (Gk.), 36
Tas (Gk.), 12, 16
Tatian, 24
Taverners Bible, 39
Teacher (s), 2, 8-9, 31, 37, 56
Teaching (s), 2, 42, 51
Teleiosanton (Gk.), 16
Teleioteras (Gk.), 33
Tell, 4-5, 7, 20, 23-24
Temple, 8, 24, 54
Tempt (-ed), 34
Tent, 33, 47
Tertullian, 2, 24, 45, 50, 52
Testament, 10 (covenant)
New (NT), 2, 4-5, 7-22, 25, 27, 29, 31, 34-36, 39-42, 44-46,
51-54, 56-57, 60, 65-66, 69-72
Old (OT), 10-11, 15-17, 22, 29, 35, 40-41, 45-47, 49, 52, 5455, 72
Testamentum, Novum (Graece), 16, 41-42
Testimony, 5-7, 9-12, 18, 20, 23, 26-31, 33-34, 36, 41, 50
Text (s), 2, 4-13, 16-17, 19, 25, 27-29, 37-38, 40-42, 44-52, 54-57
Alexandrian (s, Alex.), 5, 7, 9-10, 16-17, 19, 22-23, 25, 28-29,
31, 33-34, 37-38, 40-41, 43-45, 47, 49, 53-56, 60, 62-64
Byzantine (Byz.), 4-12, 14-41, 44-50, 52-55, 59-64
Caesarean (Caes.), 5, 8-10, 20, 22, 28, 37, 45, 47, 49, 54, 6061, 63-64
Critical (edition), 2, 4, 10-11, 13, 15, 18, 20-22, 26-27, 33-35,
37, 39-40, 44-49, 51, 53, 55, 59, 63, 65
Majority (Maj., ), 4-39, 41-45, 48, 50-53, 55-56, 59, 71-72
Masoretic, 41, 45
Mixed (eclectic), 10, 29, 37, 49, 52, 60-64
Old Latin (OL), 4-34, 36-37, 49-50, 52, 57, 59, 63-64
Received, 47, 55
Western, 8, 28, 41, 45, 49, 52, 54, 57, 60, 62, 64
Text-type (s), 3, 28, 40-41, 44-47, 49-50, 52-57, 60, 63-64
Textual, 4, 15, 23, 26, 29, 35, 42, 47-48, 52, 54, 56-57, 65, 71
Textual criticism, 3, 23, 39-40, 42, 51-52, 55, 57, 64, 70-72

Textus Receptus, 4, 6, 10, 15-17, 22-24, 29-33, 35-39, 41-43, 4649, 51, 55-56
Thanks, 26
Thelemate (Gk.), 36
Theologian (s), 23, 40, 44-46, 49, 51, 53, 55-56
Theological (-ly), 4, 22-23, 26-29, 32, 40, 43-44, 48, 51-52, 55-56,
71-72
Theopneustos (Gk.), 40
Theory (-ies), 4, 12, 15, 17-18, 20, 29, 40-41, 46, 48, 54-55, 56
Thessalonians
The books of (1, 2), 30
The church of the, 30
Theta (Codex, ), 4-20, 22-24, 36, 58
Thief, 36
Thing (s), 8, 14-15, 19, 25-32, 35, 37, 44, 67
Third (3rd: century), 2, 28, 34, 41, 44-45, 47, 52, 57
Throne, 10, 24, 26, 29
Great White, 26
Throw (thrown), 6, 13, 24
Time (s), 2, 5-6, 14-16, 19, 22-23, 25, 32-33, 35-36, 47, 66
Timothy (Timotheus)
The apostle, 2, 30
The books of (1, 2), 31, 39, 43
Tis (Gk.), 27
Tischendorf, Friedrich Constantine von, 2, 14, 16, 21-22, 38-40,
44, 46-47, 51, 55, 65-66
Titus (the book of), 2
Today, 32, 41-42, 51, 70-72
Toil (-ing), 31
Tomb (s), 21
Took, 24, 30, 33, 69
Torment (-ed), 5, 34
Touch, 31
Traditional (-ly), 16, 29, 41, 43, 45, 50-51, 54-55, 59, 65, 70
Translate (s, -d), 5-6, 10-11, 14, 20, 28-30, 34-35, 38-39, 41, 4647, 49, 52, 55, 57, 64
Translation (s, -al), 4-8, 11, 13, 15-27, 29-31, 33-35, 37-43, 46-47,
49, 51-52, 54-56, 65, 67, 71-72
Translator (s), 2, 5-8, 10-31, 34-38, 43, 47, 55
Transpose, 13-14, 31, 33
Tree (of life), 38
Tregelles, Samuel P., 21, 37-38, 40, 46, 56
Trespass (-es), 7, 14
Tribulation, the Great, 19

Trinitarian, 56
Trinitarian Bible Society (TBS), 41, 56
Triune, 56
Troubled, 23
Truly, 7, 23, 41
Truncate (-d), 17, 38
Truth (s), 2, 7, 13, 23, 27, 29, 31, 35, 37, 42, 46, 53, 68, 72
Turkey (the country), 54
Twentieth (20th [century]), 2, 20, 28, 48, 50, 54
Tyndale (s), 17, 30, 36, 39, 41, 43, 71

Unorthodox, 49, 71
Unproven, 18
Unregenerate, 26
Unrighteous, 38
Unseen, 48
Unsound, 2, 54
Unsubstantiated, 41
Unworthily, 27
Update (-d), 6, 39, 51
Uper (Gk.: [h]uper), 5, 26
Upholding, 32
Upper, 48
Uppercase, 50, 52, 58
URL, 71
Usable, 4-5, 15, 20, 45, 47
Useless, 34

U
U (Codex), 17, 59
Ulfilas, 47
Ultimately, 12, 39-40, 43, 55
Unadulterated, 41
Unanswered (-able), 2
Unbelief, 7
Unbeliever (s, -ing), 26, 30, 35, 39
Uncertainty, 11
Uncial (s [minuscule(s)]), 4-6, 8-9, 11-15, 18-23, 27-36, 40, 42,
45-46, 48, 50-53, 56, 59-64, 70-71
Uncircumcision, 29
Unclean, 31
Unction, 37
Underlying, 2, 4, 8, 18, 22, 29-30, 41, 44-45, 51-52, 54-56, 65
Undermine, 4, 40
Underneath, 5, 20
Understand (-ing), 7-8, 15, 34, 37, 39, 42
Understatement, 7, 17-18
Underwent, 39
Undignified, 29
Unfaithfulness, 7
Unfashionable, 13
Unfeigned, 35
Ungodly, 25
Unholy, 4, 71
Unification, 42, 46
Unique (-ly), 22, 27, 36, 51
Unitarian (s, -ism), 44, 47, 53, 56
United Bible Societies (UBS), 5, 7, 9, 13-14, 16, 18, 20-24, 30, 33,
35, 37, 39-40, 51, 53-55, 56-57
Unity, 46
Universal (-ly, -ism), 2, 52, 55
Universe, 32
Unofficial, 49, 52

V
V (Codex), 17, 21
Vacancy, 42
Vacillate (-ing), 39
Vain, 2, 34, 49
Validity, 14-15, 17, 23, 30, 50, 54
Variant (s), 9, 11, 15-16, 21-22, 24-25, 30, 32, 39, 47, 54, 65-66, 69
Variation (s), 12, 16-17, 37, 48, 53, 55, 64-65
Various (-ly), 2, 9, 23, 28, 44, 46, 50, 53, 56, 65, 69
Vast (-ly), 4-5, 8-11, 13-14, 18-20, 23-24, 26, 30-31, 33-34, 36-38,
40, 42, 45, 48, 50, 64-65
Vatican, 17 (Vaticanus), 40, 56, 69
Vaticanus (Codex B), 2, 4, 9, 11, 16, 31-32, 34, 38, 40, 42-44, 47,
52, 54, 56, 60-61 (codices S, 046, 048), 65, 69
Verbal (-ly), 2, 34, 37, 43, 55-56
Verily, 7, 12, 23
Verse (s), 3-4, 6-26, 28-30, 34, 37-38, 41-44, 47-49, 53, 64-65, 67,
72
Version (s), 2, 4-10, 12-15, 17-29, 31-33, 35-56, 65, 69-72
American Standard (ASV), 10, 16, 39-40, 44
English Revised (ERV), 2, 4, 10, 15-16, 36, 39-40, 44, 46-48,
55, 72
English Standard (ESV), 15, 21, 24, 36, 39-40, 44, 46, 51
King James (KJV), 4, 6, 12, 14-16, 19-22, 23-27, 29, 31-36,
38-44, 46, 49, 51, 55, 65, 70-71
Revised Standard (RSV), 5-6, 8, 10, 16, 19, 27, 29-30, 32, 39
Versional, 19, 35, 46, 72
Vessel (s), 12, 43
Vicarious, 28, 32, 48

Vincent, Marvin, 36, 70

Vinegar, 10
Virgin (-ity), 4
Void, 28
Volume (s), 22, 41, 44, 46, 48-50, 52-55, 72
Vulgate (Latin), 4-11, 13-26, 28-36, 38-39, 46, 49-50, 52, 56, 59,
62-63

W
W (Codex), 4-14, 16-24, 59
Waite, D. A., 2, 45, 51, 71-72
Waldenses, 52
Walk, 25, 37
Wallace, Daniel B., 43, 57
Wandered, 34
Wanton, 8, 39
Wash (-ed), 38
Watch (-ful, -fulness), 15, 19
Water, 23
Weak, 25-27, 44
Wealth (-y), 14
Weather, 6
Weight, 6, 18, 35, 37
Weiss, Bernhard, 16, 22, 39, 51
Westcott, B. F., 21-22, 24, 36, 38-41, 46, 48, 51, 71
Western (text-type), 8, 28, 41, 45, 49, 52, 54, 57, 60, 62, 64
Wettstein, Johann Jakob, 46
Weymouth, Richard, 51
Wheaton, 71
Whittingham (s), William, 41
Whole (-ly), 23, 37
Whosoever, 4, 7-8, 13, 23, 34
Wicked, 38
Widow (s), 9
Wife, 7, 26
Wind, 29, 53
Wine, 10
Wisdom, 2, 13, 37
Witness (-es), 7, 9-12, 15, 20, 22-26, 28-29, 38, 47, 51-52, 59-60,
64, 68
Woe, 9
Woman (en), 7, 16, 26
Word (of God, Christ), 2, 6, 14-15, 17, 29, 37, 39, 42-43, 56, 68,
71
Works (Gods, mans), 6, 32, 34-36, 42, 52

World (s, -ly), 9, 19, 26, 31, 34, 38-39, 42, 45, 48, 51, 54-55, 67,
70-71
Worm, 13
Worthy, 16, 19
Wrath, 19, 30, 38
Wretched, 37
Written, 2, 11, 17, 25, 27, 40, 42, 48-49, 51, 53, 56, 60-61
Wrong (-ful, -fully), 12, 20-22, 24-25, 27-31, 33-35, 37-38, 43

X
X (Codex), 6, 14, 17, 21

Y
Ye, 5-7, 9, 14-15, 18-19, 27, 31, 33-35, 37-38, 42
Year (s), 2, 4, 15, 28, 39-40, 43, 45, 47-49, 53, 56, 69, 72
Yield, 2
Yonder, 7

Z
Z (Codex), 4, 6, 8-10, 59
Zoen (Gk.), 23
Zondervan (s), 5, 8, 20-21, 33, 37, 39, 42, 57, 71
Zophou (Gk.), 36, 54