M

uring the last several years of the life of the apostle Paul (Hebrew Saul Paulus, ca. 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 textual 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 textual 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

J. A. Moorman, Early Manuscripts, Church Fathers, and the Authorized Version (Collingswood, NJ: The Bible for Today Press, 2005), p. 116.
James Bentley, Secrets of Mount Sinai: The Story of Finding the 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?, 19 th ed., rev. and enlarged (Goodyear, Ariz.:
KingsWord Press, 2006), p. 163.
e

I.

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

II.

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

III.

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

IV.

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

V.

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

VI.

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

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

XIII. Endnotes ...................................................................................................... 58
XIV. 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: HCSB (4th 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 HCSB (2010), NASB
(1995 update), 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 HCSB version.)
(The columns below illustrate the textualand often doctrinaldifferences among numerous selected verses of the New Testament. Analysis is in blue and red.)

KJV

HCSB

NASB

Matthew 1:25 And (Joseph)

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

HCSB reads: . . . but did not

know her intimately until she gave
birth to a son.17 Footnote: 17 1:25
Other mss read to her firstborn
son.

NASB reads: . . . but kept her a

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

Matthew 5:22 But I say un

to you, That whosoever is angry
with his brother without cause
shall be in danger of the judg
ment . . .

HCSB: But I tell you, everyone

who is angry with his brother16
will be subject to judgment. . . .
Footnote: 16 5:22 Other mss add
without a cause.

NASB: But, I say to you that

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

(Underscored, italicized and/or red

text has been so presented for em
phasis and/or comparative argu
ment. [Some italicized text was so
emphasized in its source.])

(The HCSB footnoteand

implies that without a cause is a
late interpolation [addition] by a
scribe. Conclusive evidence is con
trary. See right. [The Majority text,
and much more, opposes this.])

NIV

NIV reads: But he did not con

summate their marriage until she
gave birth to a son. And he gave
him the name Jesus.
(The proven corrupt Greek
manuscripts Aleph [Sinaiticus]
(The
Greek
ouk
eginsken
,
had
(Joseph inserted to replace he
and Vaticanus [B], ca. 325-360
(Other mss? No. The vast major no carnal knowledge [did not
for clarity only.)
AD, other Greek Z, 071, and 33,
know
her],
is
the
same
for
the
ity! The minority Greek text ig
plus most Old Latin, much of the
nores that Jesus was Marys first NASB and the NIV, yet kept her Syriac and Coptic, and Families 1
born son [among four step-sons]! a virgin and had no union with and 13, vie against at least 85
Intimately was added in the
her, both dynamic equivalents, percent of the extant [existing
English. Moderns do not believe.) are used.)
and usable] Greek manuscripts.)

(The NA27 states that eik,

without cause, is an insertion
according to Codices 2 [Aleph2/7th cent.], D [Bezae], L, W, Theta
[], Families 1 and 13, 0233, and
many more. Modern biblical text
critics often cite these MSS to
support their preferred readings!)

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
without cause.

PROBLEM
The Bible clearly identifies, in
five places in the New Testament,
that Jesus had four other brothers
(step): James; John; Joses; Judas
(Jude) [Matt., 2; Mk., 3]. Support
exists in the Majority text, five
significant uncials, and in the
Syriac Peshitta (2nd cent.) and
Harclean (7th), plus the Latin
Vulgate. A few other Byzantines
against these support belief in
Marys perpetual virginity.

Omission of the clause without

cause makes Jesus subject to
His own judgment, because He,
Himself, showed anger! Support
for the inclusion of without
cause comprise the Majority
(Only 64 [papyrus], Aleph [] , B, Greek text []at least 85
D2 [6th], all the Vulgate, a few
percentmost of the Old Latin
Byz. manuscripts, the margin of (most = it or Itala), all the
1424 [ca. 900], and Origenthe
most heretical Church Father in Syriac, and all the Coptic
(Egyptian). Some manuscripts
Christian historysupport the
omission of without cause.)
(NIV) severely misrepresents!

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

Matthew 8:29 And, behold,

[the demons] cried out, What
have we to do with thee, Jesus,
thou Son of God? Art thou come
hither to torment us before the
time.

HCSB

NASB

NIV

Reads: But I tell you, love your

enemies33 and pray for those
who25 persecute you, . . .
Footnotes: 33 5:44 Other mss add
bless those who curse you, do
good to those who hate you,
33 Other mss add mistreat you
and. (Add = scribal addition!)

Reads: But I say to you, love

Reads: But I tell you, love your
your enemies and pray for those enemies and pray for those who
who persecute you, . . .
persecute you. Removed note:
Some late manuscripts enemies,
(. . . Eulogeite tous katarmenous bless those who curse you, do
[h]umas, bless those who curse
good to those who hate you.
you, kals poieite tois misousin
[h]umas, do good to those who (Minority source text support ex
hate you, and proseuchesthe
ists only in uncials [all caps]
[h]uper tn epreazontn
(The ellipsis omits a great deal:
[h]umas kai, pray for those who Aleph and B, Family 1 [Caes th
arean], the Syriac Sinaitic [4 ]
and pray for them which despite despitefully use you and . . . ,
th
fully use you and persecute you. despite being labeled a motivat and Curetonian [5 ], the Sahidic
[Egyptian]
some
Bohairic
The other mss are at least 85% ed reading by the NET, never
[Egypt], a few Byz. mss, and one
theless is backed by the vast
of extant Greek, plus four ver
Old Latin.)
majority.)
sions, and more. See far right.)
HCSB reads: Suddenly they
shouted, What do You have to do
with us,16 17 Son of God? Have
You come here to torment us be
fore the time? Footnotes: 16 8:29
Other mss add Jesus 17 Lit What to
us and to You.

(Author clarified they with the (As in Mark 5:7, the parallel pas
demons for clarification purposes sage among the gospels, Jesus is
only.)
removed, based on a different
Greek source textlower Chris
tology. As for suddenly, this is
(Also see Mark 5:7.)
a completely incorrect translation
of the Greek idou, behold, see,
look, or surprise. Other
mss? No! The vast majority!)

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
repentance.

HCSB reads: Go and learn what

this means: I desire mercy and
not sacrifice. For I didnt come
to call the righteous, but sin
ners.10 Footnote: 10 9:13 Other
mss add to repentance.

(Also see Mark 2:17.)

(The NA-UBS Greek source does

not include to repentance. A re
markable omission when consider
ing that at least 85% of the Greek,
plus some other language versions,
include the phrase. See manuscript
support in NIV and Problems.)

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?
(The word business, being a
modernistic attempt to appease an
allegedly incapable reader, does
not appear in their source Greek.
Do most people not know what
have to do with means? This
obviously is simply relational
association. Note how the NASB
does retain legonte, saying,
unlike all other translations here.)

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 perse
cuting you. Most manuscripts
are later; some is inaccurate.
But other Majority 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 Godan
attempt to denigrate Christ. Sup
porting this denigration are un
cials , B, C (5th), and L, plus
(Again, Jesus is removed,
cursives 1 (five mss), 33, 892,
based on a source text largely
underlaid by corrupt Alexandrian numerous Byz. mss, three Old
Latin, the Syriac Sinaitic, and part
Codices Aleph [ ] and B
possibly a scribal effort to subtly of the Bohairic. But backing the
KJV are the text (Byz.), un
degrade Christs divine status.
3
13
th
This also has been done several cials C (ca. 9 ), W, (Theta),
(13
mss),
most
of
the
OL
(
it
),
times in the New Testament by
separating Lord from Jesus the Syriac Peshitta (2nd) and Harc
lean (7th), the Sahidic (southern
or Jesus Christ, or Christ
from Jesus, etc.as is done in Egypt), and part of the Bohairic
(northern Egypt).
the NA27.)

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?

No 1: Modern versions fail to

include to repentance. It does
not appear in their own Greek
source text. No. 2: The Majority
(The minority [Nestle-Aland/
(85+% of Greek) is supported by
United Bible Societies] text has C, L, Theta, 0281, 13, the Syriac
very broad and diverse testimony: Sinaitic, the Sahidic, and part of
;B; D; N; W; D [Delta]; 0233; the Bohairic. To repentance
1; 33; 565; numerous Byzan
possibly was omitted to reduce
tines slightly different from the
the severity of the message! Most
[pm ]; most OL and all the are not amenable to the fact that
Vulgate; the Peshitta and Harc
their intrinsic, depraved nature
lean; and part of the Bohairic
requires repentance before God
for justification.
[boptfive or more MSS].)

NASB reads: . . . For I did not NIV reads: . . . For I have not
come to call the righteous, but come to call the righteous, but
sinners.
sinners.
(Despite its omission from the
minority source Greek for both
the NASB and the NIV, the Zon
dervan Greek and English Inter
linear New Testament (NASB/
NIV) includes to repentance,
in English, underneath the inter
linear portion, but nowhere else.
Why?)

PROBLEM

KJV

HCSB

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 go 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 refer to Capernaum
as having benefited from great
works by Christ. This clarifies.
The active future is wrong here in
the second sentence. God will
bring it down, Himself.)

(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 trans
lation is [h]adou. Hell is an
idiomaticbut effectively correct
translation. Anything but
hadou [or hell, though idio
matic] is ambiguous, 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 mid
dle deponent form, katabhsh
[kah-tah-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.)

HCSB reads: Someone told

Him, Look, Your mother and
Your brothers are standing out
side, wanting to speak to You.15
Footnote: 15 12:47 Other mss
omit this v.

NASB reads: Someone said to

him, Behold, Your mother and
Your brothers are standing out
side seeking to speak to You.60
Footnote: 60 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.

Matthew 12:47 Then one

said unto him, Behold, thy
mother and thy brethren stand
without, desiring to speak with
thee.
(The Greek [transliteration] ech
[ekh-o] here means out, or
outside [without].)

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?

(The NA27 apparatus reveals that

(The HCSB translators are espec this verse is omitted by and char
acterized as doubtful by , B, L,
ially vague and deceptive here in
Gamma [ ], a few Byz. mss, two
referring to other mss. Those
OL, the Syriac Sinaitic and Cure
manuscripts omitting this verse are tonian, and the Sahidic. Gamma
outclassed in both weight [influ [10th], L [9th], and the Byzantines
ence] and number.)
[12th-17th?] are not early mss.)

HCSB: And in the morning,

Today will be stormy because the
sky is red and threatening. You8
know how to read the appearance
of the sky, but you cant read the
signs of the times.9 Footnotes:
8 16:3 Other mss read Hypocrites!
You 9 16:2-3 Other mss omit When
(The KJV translators unnecessarily (v. 2) through end of v. 3.
added O ye, which does not
(Read is a poor translation of the
appear in the Majority Greek text Greek diakrino, to examine, to
or the Textus Receptus. Lowring
discern. Other mss is extremely
means to be gloomy and overcast inaccurate and dishonest. [See far
right for majority testimony.])
with clouds.)

Reads: And in the morning,

[There will be] a storm today,
for the sky is red and threaten
ing. Do you know how to dis
cern the appearance of the sky,
but cannot [discern] the signs of
the times?
(The Greek purrazi gar stugnaz
[poo-rodd-zee | garr | stoog-nodz], being overcast, is not the
equivalent of threatening. This
is a bit of a stretch. Contemporary
idiom here increases severity to
emphasize a sign of the times.)

(The footnote is nothing but con

fusing: What other manuscripts?
This was a modernistic scholarly
means of casting doubt on Gods
Word. Removal is appropriate.
But why the removal of idou
[behold], which is in the Greek?)

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: 4 Some early
manuscripts do not have When
evening comes . . . 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. Sup
porting will be thrown down
are the text, , C, L, , 1 , 13,
33, the Peshitta 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 misrep
resentative.) Support for the KJV
includes overwhelming evidence:
the Majority Greek (85+%);
uncials 1, C, D, W, Z, Theta
(); 1 , 13; 33; most Old Latin
and all the Vulgate (lat); the
Peshitta and Harclean (7th); and
the Bohairic. Manuscript weight
and number favor the KJV.

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 doubtful. (??) Also
supporting this nonsense are
uncials X and , 13, 579, a few
Byz., the Sinaitic and Cureton
ian, the Sahidic, and part of the
(Nevertheless, the source text
Bohairic. Supporting the are
contains these verses! And some
1
early is an adroit attempt to lev C, D, L, W, , , 33, all Latin
erage the alleged weight of mo (latt), the Peshitta and Harc
lean, and the bopt.
derns favorite uncials!)

KJV
Matthew 17:20 And Jesus
said unto them, Because of your
unbelief: for verily I say unto
you, If ye have faith as a grain of
mustard seed, ye shall say unto
this mountain, Remove thee
hence to yonder place; and it
shall remove; and nothing shall
be impossible unto you.

HCSB

NASB

NIV

PROBLEM

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 apistian
(unbelief). Also supporting
Jesus are C, L, W, 1, six OL,
and the Peshitta and Harclean.
(The NA-UBS read identically
The same, minus three OL, 1,
with the Byzantine majority, os and the Peshitta, support eipen.
(Littleness of your faith is
kokkon sinapes, like [or as] a Unbelief is supported by the ,
27
grain of mustard [seed], yet the C, D, L, W, all Latin, and most
(As the second footnote indicates, literal from the Nestle-Aland
the NA27 Greek reads faith like Greek, but is incorrect. Size of translators add small for un
Syriac. All of these are opposed
was inserted by the translators.) necessary clarity.)
[or as], so why the change?)
by , B, D, , 13, 33, and more.

HCSB reads: Because of your

little faith, He21 told them. For I
assure you: If you have faith the
size of 22 a mustard seed, you will
tell this mountain, Move from
here to there, and it will move.
Nothing will be impossible for
you. Footnote: 21 17:20 Other
mss read your unbelief, Jesus . . .
22 17:20 Lit. faith like

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 . . .

Matthew 18:11 For the Son HCSB: [For the Son of Man has
of Man is come to save that
come to save the lost.]17
which was lost.
Footnote: 17 18:11 Other
manuscripts omit bracketed text.
(Also see Luke 19:10.)
(The NA27-UBS4 [or NU]
texts, supported by their Greek
sources, do not include v. 11 in
their text. The translation commit

The text (85%+) includes v.

NASB: [57 For the Son of Man NIV: 40 Some manuscripts
has come to save that which was include here the words of Luke 11: For the Son of Man came to
lost.] Footnote: 57 Early MSS
save the lost. The Byz. also is
19:10.
do not contain this v.
supported by D, W, c, 078, most
([ ]in the NA apparatus and the (Why is there no explanation ac OL and all the Vulgate (lat),
NASB textmeans question
companying verse 11s omission most of the Syriac, and part of the
able. Yet the NA omits the verse, and footnoted content? And des
Bohairic (bopt). NA support com
then brackets the number below.
pite
the
overwhelming
evidence
The two also divide over early
prises , B, L, , 1 , 13, 33, 892, a
tee has been decent by referring to MSS. The NA admits that D [5th] for inclusion of the verse, the
few Byz., two OL, the Sinaitic,
their proofs as other manuscripts. and W [5th] support the Byz., then translators do not even so much
pt
tosses in two OL manuscripts.)
as include the verse in brackets!) and the bo .
Still, some would be better.)

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,19 go and rebuke him
in private. If he listens to you, you
have won your brother. Footnote:
19 18:15 Other mss omit against
you.

(Eis, as in unto, also can mean

against, as here and in the .)

(Again, other mss is a tremen

dous distortion! Only a few hund
red, at most, omit against you.)

Matthew 19:9 And I say un

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

HCSB reads: And I tell you,

whoever divorces his wife, except
for sexual immorality, and marries
another, commits adultery.7
Footnote: 719:9 Other manu
scripts add Also whoever marries
a divorced woman commits adul
tery.

(Also see Mark 10: 11, 12, and

Luke 16:18.)

(Again, the vast majority of mss

include the last portion of the verse.
See far right. Other is a deceptive
term used to leverage modernism!)

Reads: If your brother sins 59 ,

go and 60 show him his fault in
private; 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 adul
tery.31 Footnote: 31 Some early
mss add and he who marries a
divorced woman commits adul
tery.

NIV reads: I tell you that

anyone who divorces his wife,
except for sexual morality, and
marries another woman commits
adultery. (No note for ending!)

The (85%+) reads eis se,

against you. Late mss is
irrelevant because of overwhelm
ing witness: D; L; W; ; 078;
13; 33; all Latin (latt); all Sy
riac; bopt. Only Aleph and B,
(Gender-inclusive language has Alex. 0281 and 579, 1, the Sa
(The minority Greek lacks
hidic, a few Byz. cursives, and
against you, but is outnumbered been added to the 2011 edition.
The Greek reads brother only!) part of the Bohairic, defy.
by more than 9 to 1!)

(Immorality long had been used to

mean sexual immorality. Immor
ality is underlain by the Greek porn
eia. A more accurate word is forn
ication. Moichatai means commits
adultery. See stress on early mss.)

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 Codex
(Marital unfaithfulness was
replaced with sexual immorality B? Because not doing so would
not sell their Bibles? Opposing
in the NIV 2011. It simply is
fornication, or adultery. God testimony are , C3, D, L, 1241, a
does not take this lightly! Notice, few Byz. mss, the Old Latin (55again, the absence of the final
60 mss), the Syriac Sinaitic and
independent clause of the KJV.) Curetonian, and the Sahidic.

KJV
Matthew 19:16 And behold,
one came and said unto him,
Good Master, what good thing
shall I do, that I may have eternal
life?
(Also see Luke 18:18. Note that
thing does not appear in either
Greek source text, but, rather, has
been insertedunnecessarilyby
translators for clarity. Master is
clearly a better translation here
than teacher, as in these mo
derns.)

NASB

NIV

PROBLEM

HCSB reads: Just then some

one came up and asked Him,
Teacher, what good must I do to
have eternal life?

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?

(The minority Greek source text

underlying this version leaves out
good [ agath ]. Also, just then
is an absolutely incorrect transla
tion of kai, which means and,
also, even, indeed, or but.
Just then must have sounded
better to the translators.)

(As always, no footnote exists for

the Majority reading. Because
modernists hold that the best
manuscripts are the earliest or
early, these translators withhold
mention of the vast majority of
Greek MSS outnumbering them.
Inferior doctrine defies best!)

(Notice how good [agath ] has

been omitted from all three mo
dern versionsabsent from their
Greek. See their unconvincing
evidence at right. [Also note that
10 Old Latin50-55support
the Byz. cursives, plus C, W,
, 13, 33, most Latin, all Syriac,
the Sahidic, and the bopt.])

Majority text () reads Didaskale

agathe, Good Teacher. Good
is necessary here because it speaks
to God being good: If Christ is not
God, then God (the Father) is not
goodGod thus being a liar.
Underlying the NU reading are the
substantially doctrinally corrupt
Aleph [] , B, D, and L, plus 1,
892 (850 AD), a few Byzantines,
three Old Latin, and part of the
Bohairic (bopt). If good is
omitted, then v. 17a, bas in the
NUmust be omitted.

HCSB

Reads: So the last will be first,

Matthew 20:16 So the last
shall be first, and the first last: for and the first last.16 Footnote:
many be called but few chosen. 16 20:16 Other mss add For many
are called, but few are chosen.
(The called are those who have
(Just other mss? No! The vast
been invited, while the chosen
are those who have been genuinely majority. See majority evidence at
saved. Jamieson-Fausset-Brown far right. The footnote also sug
Bible Commentary, Vol. 3, p. 100) gests that the last portion of the
verse is a later scribal interpola
tion: add. If the translations
(Eklektoi means chosen or
meant include rather than add,
elect: those who have been cal then would have said so! Thus,
led by the Spirit and have come to this indicates a belief in scribal
Christ for salvation.)
interpolationlater addition.)

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.

HCSB: [Whoever falls on this

stone will be broken to pieces; but
on whoever it falls, it will grind
him to powder!]18 Footnote:
18 21:44 Other mss omit brack
eted text.

(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)

(Again, why confuse the reader

with a partial truth: other mss.
[See NIV and Problem notes.] a
paltry minority of manuscripts is
the plain and simple truth. Also, the
translators do not inform the rea
ders of the significance of bracket
ing: modern scholars consideration
of the material as doubtful. Also
notice that the translators omitted
and from the beginning and used
whoever after but on rather
than whomever. Right is right.)

Reads: So the last shall be

first, and the first last.
(The first portion of v. 16 calls
for a further conclusion. It seems
incomplete. This and that are
true, so something else must fol
low. This is not simply a retell
ing 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 Bohair
ic.])

NASB: And he who falls on

this stone will be broken to
pieces; but on whomever it falls,
it will scatter him like dust. The
footnote, Some manuscripts do
not have verse 44, has been
removed from the 95 Update
edition.
(Verse 44 is omitted from the in
terlinear Greek in The Zondervan
Greek and English Interlinear
New Testament [NASB/NIV]. As
for to scatter like dust, this is a
usage mentioned in Thayers
Greek-English Lexicon of the
New Testament, but it is one pre
faced by in a sense unknown to
prof. auth., and it does not carry
like dust. [Septuagint])

Reads: So the last will be first, The last portion has been re
moved from nearly every modern
and the first will be last.
Bible version: A failure to re
spond positively to the Gospel
(The NA27 implies that the last
portion of the verse is a [later] in does not sell, and moderns stand
by their favored MSS. Again, the
sertionbased on Matthew
22:14according to the follow vast majority of witnesses sup
ing: C; D; W; Theta []; Caesar port inclusion: text (at least
4,800 mss); all Latin (latt/
ean group Families 1 and 13
10,000+ ms); all Syriac (sy/
1 , 13
[ ]; the great cursive 33;
1 , 13
(18 mss); un
the ; all Latin; all Syriac; more. hundreds);
So, moderns essentially stand on cials C, D, W, Theta (), and
Delta (D); 579, 565, 1241 and
Aleph and B. But against 90%1505; plus 10 other numericals.
plus of the mss?)
NIV: Anyone who falls on this
stone will be broken to pieces;
anyone on whom it falls will be
crushed.
(According to the NA27, only D,
cursive 33, many Old Latin, and
the Syriac Sinaitic do not contain
this verse! Hence, the NIV trans
lators included it. Even , B, C, L,
and W include the verse, as do Z,
0102, 1 , 13, some Old Latin and
all the Vulgate, most of the Sy
riac, and all the Coptic. Why
have the translators repented and
included this verse when they did
not in versions of the NIV prev
ious to the 2011? [The voice
should be active rather than pas
sive: it will crush him.])

The Majority text () includes

the verse (85%+ of extant Greek)
but, more interestingly, modern
scholars two favorite MSS,
uncials Aleph and B, also include
the verse. The only early uncial
that does not include this verse is
the notoriously corrupt Codex D
(Bezae/Western). Thats right, the
academics have defied Aleph and
B. Why? (The verse even has
been removed in the Greek, from
a recent interlinear.) The harsh
tone? Doesnt sell. Also notice
the NIV footnote, at left: some
manuscripts. This is absolute
falsehood and deception, as the
vast majority of all manuscripts
contain the versenot just the
Greek!

KJV

HCSB

NASB

NIV

PROBLEM

NASB reads: But do not be cal NIV reads: But you are not to be The words the Christ (o
led Rabbi; for One is your Tea called Rabbi, for you have one Cristo) appear in the Majority
Teacher, and you are all brothers. Greekat least 85% of cursives.
cher, and you are all brothers.
These words also are included in
(The NA27 labels kaqhghth, (The NIV committee has been im manuscripts K (9th), Gamma
teacher, or master, as an al prudent in translating kathgts (/10th), Delta (/9th), 0102 (650
teacher, and this version still is
(The Greek kathgts [koth-ay- (But as for you is not in any
ternative reading, based on , 2, as
579 (1200), 700 (1050), 892c
largely based on the substantially AD),
gate-ace] means teacher, or
rd
Greek. Master clearly is more
D, L, Theta [], zero uncials
(3
copyist/850),
1241 (1150), and
corrupt minority text. Hence, pre
mastermost appropriately the appropriate. Once again, other
0102 and 0107, f 1 , 13, and the cisely as the other modern versions 1424 (9th/10th), as well as in the
latter in this context. The opposing mss is a clear deception: [See
Syriac Curetonian (5th) and the
text! Why? Mostly because 1, B here, it omits the Christ. In pre
text reads didaskalos, teacher
proof at far right.] As for even
[Vaticanus], 892, 33, and some
vious NIV editions, Master was Harclean (7th). Again, see NASB
only. Even is incorrecto in
Christ, NA27 provides no oppos Byz. slightly differing from the
for minimal NU support of
used rather than Teacher. Why
ition, and the UBS4 does not note.) support didaskalos, teacher.) the change?)
Greek meaning the.)
teacher.

Matthew 23:8 But be not ye

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

HCSB reads: But as for you, do

not be called Rabbi, because you
have one Teacher,14 and you are
all brothers. Footnote: 14 23:8
Other mss add the Messiah.

Matthew 23:14 Woe unto

you, scribes and Pharisees, hypo
crites! for ye devour widows
houses, and for a pretense make
long prayer: therefore ye shall
receive the greater damnation.

The vast majority of manuscripts

have verse 14including at least
85 percent of the Greek. This
comprises approximately 90 per
cent of NT minuscules (cursives/
(The above hints at harmoniza
9th cent. and later), andaccord
(Three of the earliest NT Greek tion. But no proof existsjust
uncials omit this verse: ; B; D. modernistic theory.27These mss are ing to leading modernistic scho
Also supporting the NU text are clarified in the NA 13apparatus: W; lars Aland and Metzger (both
0102; 0107; 892; ; the Itala
deceased)24.2 percent of
L, Z, , 1, 33, 892, five Old
[many Old Latin]; the Peshitta and Greek uncials (4th-9th centuries).
Latin,
a
few
Byz.
mss,
the
Syriac
(Do most Bible readers not under
Harclean; the Syriac Curetonian;
Sinaitic, the Sahidic, part of the part of the Bohairic. But why would (Percentage is based on my per
stand what pretense means?
Bohairic. Testimony is diverse
Why change word order and
any scribe add words of Christ He sonal count of categorized extant
and broad, but does not offset .) did not say?)
manuscripts.)
dumb down?)

Matthew 24:7 For nation

shall rise against nation, and king
dom against kingdom: and there
shall be famines, and pestilences,
and earthquakes, in divers
places.

HCSB: [Woe to you, scribes and

Pharisees, hypocrites! You devour
widows houses and make long
prayers just for show.16 This is
why you will receive a harsher
punishment.]17 Footnotes:
16 23:14 Or prayers with false
motivation 17 23:14 Other mss omit
(Also see Mark 12:40, Luke 20:47.) bracketed text.

Puts verse 14 in brackets to indi

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

Omits 40
verse 14 and adds foot
note: Some manuscripts in
clude here words similar to Mark
12:40 and Luke 20:47.

Reads: For nation will rise up

against nation, and kingdom
against kingdom. There will be
famines5 and earthquakes in vari
ous places. Footnote: 5 24:7
Other mss add epidemics.

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.

(As in the other versions following,

(The Greek kata [kah-tah] means and pestilences [ loimoi ] is omit
among other thingsagainst ted. Loimoi means plague, dis
or in diverse [manifold] places. ease, or pestilence. Epidemics
is pedantic and scientific. Again,
other mss is highly deceptive!)

(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: including
questionable internal evidence.)

Matthew 24:36 But of that

day and hour knoweth no [man],
no, not the angels, but my Father
only. (Also see Mark 13:32.)
(Remember that Jesus is co-equal
to God the Fatherhence, Mat
thews not alluding to the Son.
Man is used instead of one.)

HCSB: Now concerning that day

and hour no one knowsneither
the angels in heaven, nor the
Son21except the Father only.
Footnote: 21 24:36 Other mss omit
nor the Son.
(Other mss is more honest than
early mss or the best mss.)

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
27
modern favorite B, D, 892, a few
rides the NA 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.)
Reads: But about that day or hour
no one knows, not even37the angels
in heaven, nor the Son, 37but only
the Father. Footnote: Some
manuscripts do not have nor . . .

The vast majority of Greek mss

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

Reads: But of that day and hour

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

KJV

HCSB

NASB

NIV

PROBLEM

HCSB reads: When the Son of

Man comes in His glory, and all
the angels12 with Him, then He
will sit on the throne of His
glory. Footnote: 12 25:31 Other
(The modern Greek text [NU], the mss read holy angels.
Majority text, and the Textus Re
ceptus each read qronou doxe, (The HCSB replicates the majest
which correctly is translated
ic error of the KJV: choosing to
glorious throne rather than
throne of his glory. Doxs [dox- translate glorious throne as
throne of his glory. Testimony
ce], a singular feminine noun,
also can be used as an adjective, as for omission of holy is substan
in glorious, to describe throne.) tial. [See far right.])

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.

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 that

establishes the covenant;13 it is
shed for many for the forgiveness
of sins. Footnote: 13 26:28 Other
mss read new covenant.

Reads: . . . for this is my blood

of the covenant, which is pour
ed out for many for the forgive
ness of sins.

NIV: This is my blood of the54

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

HCSB reads: . . . they gave Him

wine22 mixed with gall to drink.
But when He tasted it, He would
not drink it. Footnote:
22 Other mss read sour wine.

Reads wine rather than vine

gar.

Reads wine rather than vine Oinon, fermented drink, is

incorrect! Oxos, rather, is sour
gar.
winevinegar. Vinegar fulfills
(See note at immediate left.)
prophecy in Psalm 69:21: They
also gave me gall in my food; and
(Moderns stand by , B, and D,
in my thirst they gave me vinegar
plus K, L, Theta [], 1 , 13, 33,
to drink. and specified uncial
some Byz. slightly different from
support: A (5th); E (8th); F (9th); G
the Majority text [al ], most of the th
(9 ); H (9th); N (6th); W (5th);
Latin, the Sinaitic, the Sahidic,
(Delta037/9th); (Sigma
and the Bohairic. Diversity and
th
th
broadness of support are won by 042/6 ); (Phi044/9 ); 0250
th th
the NU Greek, but oinon simply (750 AD); 0281 (7 -8 ). Other
support are four Old Latin (2nd),
is incorrect!)
and the Syriac Peshitta (2nd) and
Harclean (7th). (The UBS4 does
not even notate the text.)

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.

(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.

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 Pe
(This is the correct reading here, (Glorious throne is an improve shitta and Harclean, and part of
except for the absence of holy, ment upon the previous NIVs
on his throne in heavenly glory. the Bohairic. The NU text of mo
according to the text and the
dern Bibles is backed by minorityTR. The overall majority of mss The NA reads, But when the
text staples , B, D, L, and 33,
support the NU readingwithout Son of Man comes in his glory
agioibut not the overall num and all the angels with him, then plus 1, , 565, a few Byzantines,
nearly all the Latin (lat), the Sa
erical Greek testimony. The over He will sit down upon his glor
ious throne. All that is missing hidic, and part of the Bohairica
all majority is misleading be
diverse and broad testimony, but
here is the conjunctive particle
cause 10,000 are of the Latin
when.)
Vulgate.)
not enough to offset the .

The vast majority of Greek man

uscripts include new. Jesus is
referring to the new covenant,
which, as mentioned in Hebrews
8:6-13, explicitly replaces the old
covenant as being a better one!
(Jesus blood was not shed for the
Moderns boast about the supre
(The NA Greek reads, . . . My
old covenant. It had to be for the (Some manuscripts? No! The
macy of the NU witness, led by
blood of the covenant. . . . Es
tablishes the covenant omits ref new covenantan eternal
overwhelming majorityat least their preferred Aleph, B, and 33,
but these are substantially cor
erence to it being new, and estab promise replacing a temporal
85 percent of the total extant
lish is not in the Greek. This is one! Kain, new, appears in Greek minuscule [cursive] manu rupt! Also supporting the minor
37
45
an instance of the HCSB transla the , A, C, D, W, 1 , 13, all the
scripts included. The translators ity Greek are and , L and
tors serving as interpreters rather Syriac, all the Latin (latt), the did not want to confuse the
Z (Alex.), Theta (), 0298
than simply performing what
(Caes.), and a few Byzantines
Sahidic, and the Bohairic.)
readers with the facts!)
should be their exclusive task.)
different from the Majority.

(The problem with the Greek

word used here in the NU text,
oinon, is that, though it is a fer
mented drink [wine], it is not
(Gall is bile secreted from the
sour wine. The Greek oxos is
(It
is
interesting,
as
noted
in
liver, and, as such, a bitter sub
correct: sour winevinegar.
stance which biblically is used to Problems, at far right, that
Even the Septuagint, the Greek
despite the fact that vinegar
denote bitterness of spirit [Acts
Old Testamentwhich many mo
[oxo] fulfills biblical prophecy, derns highly favor above the He
8:23, Lamentations 3:19].)
and the /TR and NU texts differ brewreads oxo [Ps. 69:21],
in this reading [wineoinon], vinegar. Though the NU text
(By the most-accurate definition,
that the UBS4 fails to note this im source is outnumbered, moderns
hqelen [thelen ] here means
portant opposition. Why have
use the Byz. text to their advant
Jesus did not want to drink it, or these moderns done so? Can they age whenever possibleK,
did not intend to drink it.
not account for the discrepancy?
Theta, and Pi being such. [See
Have they been stumped here?)
NIV note.])

KJV

NIV

PROBLEM

Reads: The beginning of the

Mark 1:1 The beginning of Reads: The beginning of the
gospel of Jesus Christ, the Son of gospel of Jesus Christ, the Son of
the gospel of Jesus Christ, the
God.
God.
Son of God; . . .
(The NA27 modern critical appa
(The Greek reading precisely
ratus states that , Theta [],
matches those of the the Majority
uncial 28 [Byz./ca. 950], a few
text and Textus Receptus, mirrored more Byzantine mss, Lectionary
entirely by the NU texts. Uiou
[] 2211, and one Sahidic MS do
eou, Son of God, is an allnot include Son of God. So the
but-indisputable reading, testimo committee was correct in leaving
ny-wise. [See Problem proofs at the reading unmolested. They
far right.] The HCSB translators
knowor at least have mani
have taken the high road here.) festedthe 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.

At least 4,400 of the extant

5,700-plus (76%) total NT Greek
manuscripts (incl. lectionaries)
contain Son of God! Also
containing these words are 1,
Codex Vaticanus (B), Codex
Bezae (D), L, W, 2427, a few
Byz., and all the Latin, Syriac,
and Coptic. Opposing are no
more than a dozen or so manu
scripts (NASB note). Evidence
for [h]uiou Theou thus is thor
oughly overwhelming.

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.

HCSB reads: As it is written in

Isaiah the prophet:9 Look, I am
sending My messenger ahead of
You, who will prepare Your
way.10 Footnotes: 9 1:2 Other
mss read in the prophets. 10 1:2
Other mss add before You.

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!)

(The prophet Malachi wrote, in

approximately 397 BC, Behold, I
will send my messenger, and he
shall prepare the way before me:
. . . support for KJV: A; W; 28;

Mark 1:14 Now after that

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

HCSB: After John was arrested,

Jesus went to Galilee, preaching
the good news16 17 of God: . . .18
Footnotes: 16 1:14 Other mss add
of the kingdom 17 1:14 Or gospel
181:14 Either from God or about
God.

(What is missing in these modern

translations is the clarifier king
dom of God, which is specifically
the type of good news or gos
pel being preached!)

HCSB

NASB

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.

(No footnote appears to mention

any other reading. This is decep
tion, and the translators probably
did not include the Byzantine
180; 579; 597; 1006; 1010; 1292; reading because of their favorite
1342; 1424; 1505; [E; F; G; H; P; evidence: , B, and D. To many
] disputed; Lect; Harclean. Before moderns, the corrupt Aleph and B
h
you: ; sy ; 1 , 13; A; 33; others.) are tantamount to absolute truth!)

NASB: Now after John had

been 56 taken into custody, Jesus
came into Galilee, 57 preaching
the gospel of God, . . . Foot
notes: 56 Lit delivered up 57 Or
proclaiming.

(Taken into custody is literal

(The word here translated arrest from the Greek paradothnai
ed comes from the Greek parado [par-a-doth-ay-nahee]. However,
thnai, meaning to commit, to imprisoned or put into prison
deliver up, to put in prison, to more accurately, effectively, and
give over or give up. The Greek illustratively describes the event.
has been transmitted literally here, Gospel of God less fully descri
bes the type of good news being
but why modernize the termino
logy? Other mss? [See evidence preached. Interesting that footnotes
fail to mention the /TR ending.)
at far right.])

(The NIV translators changed

gospel to good news and
Christ to the Messiah. Why?
Firstly, gospel is traditional and
a biblical term. Secondly, the /
TR and NU texts all read Cris
to, not Messia. [See Prob
lem at right for inclusion testi
mony.])

(The NET refers to its nine speci

fic MSS witnesses as early, but
six are no earlier than 850 AD!
As for ahead of you, the Greek
is the same, but pro prosw
pou sou does not mean ahead
of you. It means before thy
face. And note how the NIV
removes idou, behold, see.)

Isaiah the prophet probably is a

scribal error. The NU has sub
stantial support beyond the
NASB witnesses: Delta (D); ;
1; 205; 565; 700; 892; 1071;
1241; 1243; 2427; some Byz.
cursives; the Peshitta; Harclean
margin; Palestinian; all Coptic.
But the text has much the
same: A; W; 28; 180; 579; 597;
1006; 1010; 1292; 1342; 1424;
1505; [E; F; G; H; P; ] (dispu
ted); f 13; Lect; the Harclean. Yet,
the Byz. Greek majority and Mal
achis prophecy derail the oppos
ition.

NIV: After John was put in pri Kingdom of God is the read
son, 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 Peshi
(Good news and gospel have tta; most Old Latin and all of the
the same meaning, according to
Vulgate; and bopt. The NU
the Greek euaggel [you-angGreek is supported by very
gel-ee-]. Nevertheless, the gos
broad and diverse evidence: ;
pel of Jesus Christ is a sacred
B; L; ; 1 , 13; 28; 33; 565; 579;
thing, so to replace it with the
pedantic good news certainly 892; 2427; a few Byz.; four OL;
the Harclean; the Sinaitic; the
seems irresponsible and disre
Sahidic; and bopt (5 or more
spectful. Where is the sense of
mss); others. But the textat
godly reverence in these NIV
translators? And what about the least 85% of Greekand others
longer ending? No footnote.)
still carry the day.

KJV

HCSB

Mark 3:15 And to have

HCSB reads: . . . and to have
power to heal sicknesses, and to authority to6 drive out demons.
cast out devils: . . .
Footnote: 6 3:15 Other mss add
heal diseases, and to.
(In this particular case, the KJV
translators chose the best Greek
(Other mss refers to nearly all
word, daimonion [demon], but op extant evidential testimony! This is
ted for the less-appropriate English
monumental deception! Neither
word, devils, rather than de
the NA27, nor the UBS4, provides
mons. The Greek daimon also
any opposing testimony. The UBS4
could have been used.)
does not even mark the verse. [See
evidential testimony in NIV
notes.])

NASB
NASB reads: . . . and to have
authority to cast out demons.
(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

NIV reads: . . . and to have au Some scribe(s) made a serious

error of omission here, leaving
thority to drive out demons.
out a key phrase in this verse. It
does not appear in the minority
(The NA27 apparatus states that
Greekhere far less than one
to heal sicknesses is an insert percent of extant NT mss. But the
ion, according to nearly all avail Majority text includes
able manuscript evidence: ; A; erapeuein tas nosou
C2; D; W; ; 1 , 13; 33; 579; 700; kai (to heal sicknesses and),
1424; 2542; and most of the La as does more than 99% of all
tin and Syriac Harclean [the latter other extant manuscript testi
two 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?

Modern versions mitigate the

severity of the sense: eternal
sin rather than eternal damn
ationdifferent Greek words:
(Again, no footnote to mark the amarthmato (sin) vs. kris
( The NA27 states that in this
ew (damnation). The also
different final word. Further,
(The KJV translators chose to
agesee far leftis omitted by could not eternal sin simply
readsas noted at far lefthas
leave out in this age [eternally] (The minority Greek source reads D, W, , 1 [ca. 1150], 28 [ca.
mean to readershowever con not after Ghost. Damnation
aionion amartematos, eternal
950], 565 [ca. 850], 700 [ca.
after forgiveness, evidently
fusinglya sin that lasts forever is supported by: (at least
1050], 2542 [ca. 1250], many
[all other sin being forgotten],
having decided that in this age sin, rather than aionion kriseos,
85%); A; C2; 1; 1424; two OL;
eternal damnation, or eternal
Byz. mss, most or all of the Old rather than one that is eternally
might confuse readers. But ei
the Peshitta and Harclean; part of
judgment. The HCSB, at least,
Latin, and the Syriac Sinaitic. But punishable, hence warranting
ton aiwna, in this age,
the Bohairic. But damnation
appears in both the & TR. They has a footnote, which often is not sin must be wrong because blas damnation? For the 2011 NIV
doesnt sell their Bibles. Most
true for the NASB and NIV in
he also has been changed to
phemy against the Holy Spirit
both also have has not after
people do not want to know and
they for gender-inclusive
such cases. [See majority evidence ultimately means rejection of
Ghost [Spirit].)
purposes. This is incorrect!)
hear about damnable sin.
at far right.])
Christ!)

Mark 3:29 But he that shall

blaspheme against the Holy
Ghost hath never forgiveness,
but is in danger of eternal
damnation: . . .

Reads: But whoever blas

phemes against the Holy Spirit
never has forgiveness, but is
guilty of an eternal sin.13
Footnote: 13 3:29 Other mss read
is subject to eternal judgment.

Reads: . . . but whoever blas

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

Reads: . . . but whoever blas

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

Mark 6:11b Verily I say un

to you, It shall be more tolerable
for Sodom and Gomorrha in the
day of judgment, than for that
city.

HCSB: This last portion of verse

11 is completely omitted from the
NA text, without any footnote.
Footnote: 9 6:11 Other mss add I
assure you, it will be more toler
able for Sodom or Gomorrah on
judgment day than for that town.

NASB: Verse 11b, at left, is

omitted, without footnote.

NIV: Verse 11b is omitted, with Again, the NU Greek text makes
out footnote.
a decent case here, with a ma
jority of 70% or fewer of Greek
(The NA27 credits the Majority
reading with additional support by mss opposing its reading. It also
has broad and diverse testimony
A, 1 , 13, 33, three Old Latin, the
Syriac Peshitta and Harclean, and on its side. Yet, a substantial
majority of the Byzantines do
part of the Bohairic. On the NU
side, primary witnesses Aleph, B, read as the KJV. When combined
D, and L have proven themselves with the relative reliability of
substantially corrupt based on
witnesses A, 1 , 13, and the
substandard biblical doctrine and
Peshitta, the reading still is
other factors. Also note that
minuscule 2427 is a forgery made more credible. And the same
reading remains in Matthew.
no earlier than 1874!)

(Also see Matthew 10:15.)

(Omission without at least the

typical designation other mss is
negligence! This exclusion evid
ently is based on harmoniza
tion, or parallel influence, the
theoretical scribal practice of
(Support for omission comprises:
copying Scripture from one Gos; B; C; D; L; W; D; ; 28; 565; pelin this case from Matthew,
892; 2427; 2542; a few Byz.;
in 10:15to another to ensure
most OL and all Vulgate; the Sy consistency. Moderns uphold this
riac Sinaitic; the Sahidic; bopt.)
theory.)

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 I these little
ones that believe in me, it is bet
ter for him that a millstone were
hanged about his neck, and he
were cast into the sea.

HCSB

NASB

Reads: And He told them, This

kind can come out by nothing
but prayer [and fasting].18
Footnote: 18 9:29 Other mss omit
bracketed text.

Reads: And He said to them,

This kind cannot come out by
anything but prayer.

HCSB: But whoever causes the

downfall of one of these little
ones who believe in Meit would
be better for him if a heavy mill
stone23 were hung around his neck
and he were thrown into the sea.
Footnote: 23 9:42 A millstone
turned by a donkey.

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 . . .

(The vast majority of the Greek

at least 85%text includes and
fasting, as do 75, 2, A, C, D, L,
(The NA-UBS [NU] Greek texts W, , Y [Psi], Families 1 and 13
simply fail to include these two
[1 , 13], 33, most Old Latin and
critical words at the end of the
all the Vulgate, the Syriac Harc
verse. These other mss amount
lean, and some of the Coptic. No
to only five! [See NIV witnesses.])
footnote appears here for the
longer ending.)

(The Greek omission of eis me,

(The Greek lqo [lee-thos] is
in me, is founded upon only
used just thrice in the New Testa
uncials Aleph, C, and D, the curment to mean millstonea
(The minority Greek does not read sive Delta [9th], four Old Latin
heavy, flat stone.)
heavy before millstone. It does, manuscripts, and about five Bo
however, have mulo oniko, hairic mss [bopt]. Note that the
(Also see Matthew 18:6 and Luke
turned by an ass [donkey] after NA25 [1963] includes ei me,
17:2.)
millstone. ??)
in me.)

Mark 9:44 Where their

worm dieth not, and the fire is
not quenched. (Also repeated in
verses 46 and 48. Author)
(Also see Matthew 17:21.)

Despite the fact that the NA Greek NASB reads: [74 where THEIR
completely deletes verses 44 and WORM DOES NOT DIE, AND THE FIRE
46, the HCSB includes them, but IS NOT QUENCHED.] Footnote:
inside brackets. Footnote: 24 9:44 74
Vv 44 and 46, which are
Other mss omit bracketed text.
identical to v 48, are not found
(Once again, the HCSB footnote
in the early mss. (Author
about bracketing does not explain emphasis)
the full significance of the critical
principle of encompassing scrip (The translators write the early
tural material within brackets. The MSS in reference to only , B,
true significance is that modern
and Cthree of the five old un
scholars consider such material cialsplus W [5th], again appea
doubtful in validity. For each such ling to moderns liberal futility.
occasion, explanation should
Also supporting omission are
appear to clarify these brackets.
Delta and Psi, f 1, two later uncials
[See far right for convincing
and two minuscules [cursives], the
testimony for the reading.])
Coptic, and some others.)

NIV

PROBLEM

Omits and fasting. Footnote:

On the basis of only five ex
39 Some manuscripts prayer and isting manuscripts, and fasting
fasting.
is removed from this verse by
nearly every modern Bible
(Only most modern scholars
version. Is fasting now unfash
ancient duo of Aleph [ ] and B
ionable? Is it no longer deemed
oppose, along with 0274, 2427,
and one Old Latin manuscript.
important? The answers seem
Contemporary text critics lynch obvious. (The significance of
pin is the /B combo. The mo
fasting with prayer is self-denial
dern critical apparatus founda
tion is upon these two. [Remem to enhance focus on Christ and
ber that minuscule 2427 is a for the invocation of His healing
gery.])
power through purity.)
Reads: If anyone causes one of
these little oneswho believe in
meto stumble, it would be bet
ter for them if a large millstone
were hung around their neck and
they were thrown into the sea.
(The NIV translators have done
rightly by not footnoting with a ref
erence to some mss or early
mss excluding in me. Rare wis
dom 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 . . .)

NIV omits the verse: Footnote:

42 Some manuscripts include
here the words of verse 48.
(The NIV committee chose to be
even more irresponsible than that of
the NASB by deleting the verse
entirelymore deceptive and sinister
activity by the NIV translators.
Removal here, in effect, minimizes
the penalty of eternal damnation
but it corresponds precisely to the
revered and B. This is decadent by
the committee, whose previous edit
44
ion included, where their worm
does not die, and the fire is not quen
45
ched. Some manuscripts hell,
where their worm does not die, and
the fire is not quenched.)

Both Greek sources read And

whoever entices to sin one of
these little ones, yet the modern
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 majuscules and
minuscules, including 28, 565,
579, 892, and 1241.

Translators distort the truth in the

NASB footnote, as two fifth
century old uncialsA and D
include the verse. Also, the
words appear in Theta (9th), f 13,
some Old Latin and all of the
Vulgate, and the Syriac Peshitta
(2nd) and Harclean (7th). The verse
also appears in the text. Trans
lators seem to disapprove of the
repetition of this phrase, as
well as of the foreboding tone.
Some early scribes also took
liberties in their copying by
removing repetition. Satan is a
master of partial truthsseen
here!

KJV

HCSB

NASB
The independent clause take
up thy cross is omitted.

NIV

PROBLEM

The independent clause take

up thy cross is omitted.

Despite the vast majority of

manuscripts (85%+) supporting
the inclusion of taking up thy
(The minority Greek omits the
(The minority texts opposition is cross after and follow me,
key phrase apas ton stauron [or very substantial, according to the modern versions have omitted the
apas ton stauron sou ], taking up NA27: Aleph; B; C; D; Delta [D]; former. Omission reduces the
thy cross. The cross here is the [Theta]; [Psi]; three Greek burden of discipleship. How con
daily burden of obedience to
(Note that the KJV does transpose
uncials; two cursives; a few By venient for the modernistic criti
(Other mss? How about 85
cal translators and their readers.
the final two clauses, follow me,
Gods Worda command most zantines slightly different from
percent of the Greek alone? [See
and taking up thy cross, also
Supporting the Byz. text are A,
unwelcome
to
todays
luke
the

[
pc
]
;
some
Old
Latin
and
evidential testimony at far right.]
changing the tense.)
warm
believers!)
W, f 13, some cursives (+ sou
all
the
Vulgate;
the
Egyptian
And the implication of add is a
[thy]), and all the Syriac.
Bohairic; others.)
later scribal interpolation.)
(See Matthew 16:24, Luke 9:23.)

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.

HCSB: . . . You lack one thing:

Go, sell all you have and give to
the poor, and you will have
treasure in heaven. Then come,12
follow Me. Footnote: 12 10:21
Other mss add taking up the
cross, and

Mark 10:24b And the dis

ciples were astonished at his
words. But Jesus answereth
again, and saith unto them, Chil
dren, how hard is it for them that
trust in riches to enter into the
kingdom of God!

HCSB reads: . . . Children,

how hard it is14 to enter the
kingdom of God! Footnote:
14 10:24 Other mss add for those
trusting in wealth.

NASB reads: . . . Children,

how hard it is to enter the
kingdom of God!

[But if you dont forgive, neit

her will your Father in heaven
forgive your wrongdoing.10]
Footnote: 10 11:26 Other mss
omit bracketed text.

Verse 26 is bracketed to indicate

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

(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 reads: . . . Children, how

hard it is 28 to enter the kingdom
of God. Footnote: 28 Some
manuscripts is for those who trust
(The bases for the omission of the in riches.
(Jesus mentions money and riches
clause for them that trust in
at least 31 times in the New Test
(The HCSB is faithful to its source riches are only [Aleph], B,
amentone of His most-empha
th
th
th
text, the NA Greek, which reads: Delta [9 ], Psi [8 or 9 ], the
sized topics. Yet, in a critical verse,
. . . How difficult it is to enter
Sahidic Coptic [3rd or 4th], and a here, a modernistic text apparatus
the kingdom of God. But again, few of the Bohairic Coptic [3rd or based on a minority of corrupt
manuscripts is used to defy one of
the vast majority of all manu
4th].)
the most-profound points in Scrip
scripts include for the ones
turethat a preoccupation with
having put trust in riches. [See
wealth often precludes salvation by
overwhelming evidence at far
distracting a person from otherwise
right.])
turning to the Savior.)

(The NA-UBS Greek exclude this

verse despite its importance and
overwhelming evidence: The Fath
er will not forgive ones sins until
he/she first forgives those of others
against him/her. The Greek
paraptwmata means sin,
misdeed, to fall beside, or
lapse or deviation from truth and
uprightness.)

Verse 26 is omitted. Footnote:

26 Some manuscripts include
here words similar to Matt.
6:15.

The Majority text reads, for the

ones having put trust in riches
(chr-ma) to enter into the king
dom of God. The NA27, largely
based on the W-H 1870 NT and
Tischendorfs 1872 NT, omits
for them having put trust in
riches. Uncials A, C, D, and
include this phrase, as well as
f 1 , 13, some Old Latin and all the
Vulgate, all the Syriac, plus part
of the Bohairic. Including the
omitted portion would indeed
offend todays wealthy. The true
reading wouldnt sell.

Only 10 Greek mss, plus a few

cursives, two OL, the Syriac
Sinaitic, the Sahidic, and part of
the Bohairic, do not include this
verse. The two earliest manu
(The NIV 2011 translators
scripts (ca. 325-360 AD), exclud
changed
tactics,
here,
going
from
(The minority texts omission is
the deceptive some manuscripts ing fragments, do not include
supported by nine uncials, B, include this verse to more mo
this verse (, B). However, three
L, W, D, , 565, 700, and 892 dernistic theory: the aforemen
of the earliest five manuscripts
tioned harmonization. Were
and one minuscule, the forged
(A, C, D) include the verse.
some
of
the
committee
members
2427, plus a few Byzantines
also on the NET team, or did they Again, some manuscripts is a
differing slightly from the , two simply take a hint from this ver major distortion of the truth! Also
Old Latin, the Syriac Sinaitic, and sion? Likely both. Modern Bible supporting the are Theta,
part of the Bohairic.)
translators have a habit of work f 1 , 13, 33, some OL and all Vul
ing on multiple versionssome
gate, the Peshitta and Harclean,
times simultaneously. You see,
and the bopt.
they get paid more this way.)

KJV

HCSB

NASB

NIV

Mark 13:33 Take ye heed, HCSB reads: Watch! Be alert!16

watch and pray: for ye know not For you dont know when the
when the time is.
time is coming. Footnote:
16 13:33 Other mss add and pray.
(The KJV actually is a bit idiomat
ic here. The literal translation from (The NA text reads, . . . For you
the Majority text is: Be watchful, do not know when the time is.
stay awake [or be attentive, or Coming has been added by the
be ready], and pray; for you do translators for clarity, but is
not know when the time is.)
unnecessary for reader compre
hension! Coming does not
appear in the NA27 or UBS4
Greek!)

NASB reads: Take heed, keep

NIV reads: Be on guard! Be
on the alert; for you do not know alert23! You do not know when
when the [appointed] time will
that time will come. Footnote:
come.
23 Some manuscripts alert and
(The translators took the liberty of pray.
adding appointed here. Why do
these scholars think they have the (The Greek blpet [blay-pehauthority to tamper with the Word tay] means behold, beware,
of God? Bill Mounce explains one see, take heed, perceive, or
tenet in Greek for the Rest of Us:
The translators are trying to help look on [or to], not be on
guard. Agrupnite means to
you understand not only the
words, but what the words mean. keep awake, or to watch. The
NU does not contain kai proseu
[This is modern translation
theory.])
chesth, and pray. Some?)

Mark 15:28 And the Scrip

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

HCSB: [So the Scripture was

fulfilled that says: And He was
counted among outlaws.]16 17
Footnotes: 16 5:28 Other mss
omit bracketed text. 17 15:28
Isaiah 53:12.

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.

(Again, the text is included in

brackets, but the significance of
bracketing is not explained. Out
laws is not an accurate translation
of anomwn, lawless, or wick
ed. This is awkward and wrong.)

(Yes, the few earliest extant

existing and usablemanuscripts,
from the second and fourth cen
turies [papyri and uncials], do not
contain this verse. But the Byzan
tine majority dates back to at least
the fourth century!)

The HCSB includes the entire

passage, but inside brackets, to
question its validity. Footnote:
316:9-20 Other mss omit
bracketed text.

The NASB includes the passage,

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

(Modern critics argue that this

verse is an interpolation, a late
insertion by a misled scribe. But
the verse fulfills OT prophecy
directly stated in ScriptureIsaiah
53:12b!)

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 footnote, whose marker ap

pears after verse 20, formerly
partially read:1 Some manuscripts
(Without this longer ending, the
end the book with 16:8; others
Gospel of Mark would end with,
include verses 9-20 immediately
[They] fled from the sepulchre;
after verse 8. . . . But the HCSB
for they trembled and were
committee updated their version
amazed; neither said they any
to match those of other modern
thing to any man; for they were
Bibles, removing this note. Once
afraid!)
again, other mss is extremely
misrepresentative of the evidence!)

(Add refers to moderns belief

that some scribe[s] inserted the
words into manuscripts normally
dating back no further than about
the tenth or eleventh centuries. In
his A Students Guide to New
Testament Textual Variants
[1998], Bruce Terryin
APPENDIX: The Style of the
Long Ending of Markdebunks
common modernistic theories
most frequently used to discredit
vv. 9-20. He successfully refutes
the focal four arguments, and
more.)

NIV omits the verse. Footnote:

27 Some manuscripts include
here words similar to Luke
22:37.
(Bishop Charles Ellicott, who
served as the chairman of the
1881-85 ERV translation com
mittee, yet earlier admitted that
the Byzantine text dates back to
at least the fourth century. [See
NASB note.])

PROBLEM
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 Syriac and
Coptic! Thus, some is outright
deception! (Most would be
correct.) Do these committees
and their corporate owners not
want people to pray? Minority
defense exists only in uncials B
and D, 2427, a few Byz. mss, and
three Old Latin.

All five old uncials omit, as do

Psi (), 2427 (19th), a few Byz.,
one OL, the Syriac Sinaitic, the
Sahidic, and part of the Bohairic.
But the text (at least 85%), L,
, 083 (6th) and 0250 (8th), Fam
ilies 1 & 13 (1 , 13), 33, most OL
and all Vulgate [lat], and the
Peshitta and Harclean, do in
clude this verse. Again, some
moderns hypothesize about the
verses alleged assimilation
from Luke 22:37 (NET).

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
Aleph and B, one cursive, the
Sinaitic, and several other MSS,
do not have this passage. What is
(In the NA27 critical apparatus,
moderns use 25 notation lines to more, three of the earliest five
manuscripts do include the pas
discredit the last 12 verses. All
manner of theories and postula
sage! Earliest manuscripts
tions, however, do not overturn
refers to what conservative bib
the bottom line: overwhelming
lical scholars (for 500 years) have
evidence of authenticity. The vast labeled, in fact, as two of the
majority of NT Greek, 29 specific
uncials [incl. A C D], nine OL, the three most-corrupt extant old
Vulgate, most Syriac, all Coptic, uncialsAleph and B. Aleph
and four versions confirm them. and B are the only uncials omit
ting these verses.
[Italics question authenticity!])

The NIV also includes the pas

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

KJV

HCSB

NASB
NASB reads: . . . Greetings63
favored one! The Lord is with
you. Footnote: 63 Or woman

Luke 1:28 And the angel

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

HCSB reads: And the angel

came to her and said, Rejoice,
favored woman! The Lord is with
you.17 Footnote: 17 1:28 Other
mss 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 heaven, and peace on earth to
people He favors!16 17 Footnotes:
16 Other mss read earth good will
to people. 17 Or earth to men of
good will.

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.

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.

HCSB: After those days were

over, as they were returning, the
boy Jesus stayed behind in Jerus
alem, but His parents35 did not
know it. Footnote: 35 2:43 Other
mss read but Joseph and His
mother.

The NASB, also relying on co

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

richly blessed.

(Based mostly on the Westcott-Hort

1870 text, Tischendorfs 1872
[eighth], and Bernhard Weiss 1903
(Actually, thou that art highly
(The Greek chaire means be
[NA3], the Nestle-Aland [Novum
favored is not entirely accurate
well,
God
speed,
greeting,
Testamentum Graece] text was
according to the text. Highly
hail, or rejoice. It is obvious, formed. Eberhard Nestle published
is optional and unnecessary, and
here, that hail, or rejoice clear
thou that art simply is not in the ly is more dignified. Blessed is the first edition in 1898. Essen
tially, the content of this text was
Greek. This obviously was an
based on different Greek. The
based upon Vaticanus B and
effort by the KJV reviser, Benja NA27 Greek actually reads, And Sinaiticus []. But the W-H text
min Blayney [1769 Oxford edi
the angel came to her and said, Re was used to formulate the 1881
tion], to add majesty to the verse. joice! [or Hail!] favored wo
ERV, the 1901 ASV, the 1946 RSV
This is the standard version, and
man] . . . Favored is a singular [among 14 others]then, later, the
is reproduced almost unchanged feminine nominative, so woman NASB. Thus the last sentence
in most current printings.)
[preferred] or one is implied.)
absent from corrupt mss!)

NIV
NIV reads: . . . Greetings, you
who are highly favored! The
Lord is with you.
(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 majus
cules, a few Byzantine mss, and
all the Coptic. Meanwhile, sup
porting the text are: uncials A,
C, D, and Theta; f 13; Alexandrian
cursive 33; all Latin; all Syriac.
[The Greek actually begins with,
And he came to her and said . . .
Authn refers to Gabriel, who in
v. 19 had spoken to Zechariah.])

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 uncialsnot men
tioned in the NA apparatus be
cause of their alleged unimport
ancealso support the former
clause. Uncials B, L, W, Theta, X,
Y, plus 565, 1241, a few cur
sives, all Sahidic, and part of the
Bohairic support omission of the
angel. When including the
Majority text, the evidence for
inclusion of both aforementioned
is conclusive.

Reads: . . . Glory to God in the Firstly, the majority of mss have

highest heaven, and on earth
Greek text very closely match
peace to those on whom his favor
ing the KJV reading. Secondly,
rests.
the modern reading, derived
(Supporting the NA-UBS texts are from four of the earliest five
(The Greek in both the NU and
only Aleph [ ], A, B, D, W, a few
Byz. [Maj.]/Textus Receptus reads
MSS, is incorrect, simply based
(The NA27 refers to the majority Byzantine mss, and the Sahidic
anqrpoi [an-thr-puh-eece]: (Heaven does not appear in
reading as an alternative rea
[with some variation]. For the 2011 on biblical doctrine. God wishes
either modern Greek text, nor in
men or mankindthat is,
ding. It records that good will NIV, the translators added hea
good will to ALL PEOPLE!
the

or
TR.
The
committee
must
people. [But people is wholly
toward men appears in 2, B2, L, ven to highest, which is not the
have
derived
this
insertion
from
(See Matt. 18:11; Luke 19:10;
1
,
13
undignified in this context.])
, X [Xi ], Y, , and in all
meaning here for [h]uphistois.
Richard Weymouths translation
Rom. 5:6; 2 Cor. 5:14, 15; 1
[heavens], and possibly from a Syriac and Bohairic, as well as in They also replaced men with
Tim. 2:1, 4, 6.)
the text.)
those for gender inclusion.)
different group interpretation.)

(Also in verse 33.)

(After those days were over is

incorrect according to the minority
Greek. The NA text in the HCSB
reads kai tas hemeras teleiosanton,
and when they had completed the
days. Other mss include at least
85% of Greek!)

The NIV is equally divergent

The Majority text (also Byz
from its own source texts: After antine, Traditional, Antio
the festival was over, while his
parents were returning home, . . . chian, Constantinopolitan, or
Ecclesiastical) reads Joseph
(The NU text reads goneis, par
and his mother , as it should.
ents, but the Byz. text, 85%-plus Joseph was NOT Jesus real
(All three Greek texts read the
same, yet the translators evidently of extant Greek, holds the fort,
father! God the Father is Jesus
A; C; Psi; 0130 [ca. 850]);
have inserted feast in verse 43 plus:
father! (Parents is probably a
13
to clarify the circumstancesnot ; the OL; the Syriac Peshitta and ruse to escape controversy, as
Harclean. Opposing are: ; B; D;
the meaning. The NA refers to
some variants read father.)
1
Isous o pais, the boy Jesus, as L; W & ; ; 33, 579, 700 &
Mary birthed Jesus. Joseph was
1241;
the
OL/Vulgate
[
latt
];
the
an alternative reading! [Ouk
egnwsan more properly means Sahidic; more. [H]hmera does an earthly surrogate father. He
did not know rather than were not mean feast or festival, but did not provide the seed of
Christ; the Holy Spirit did!
days!)
unaware.])

KJV

NIV

PROBLEM

HCSB reads: But Jesus answered NASB reads: And Jesus an

him, It is written: Man must not swered him, It is written, MAN
SHALL NOT LIVE ON BREAD
live on bread alone.5 6 Foot
notes: 5 4:4 Other mss add but on ALONE.
every word of God. 6 4:4 Dt 8:3. (The absence of but by every
word of God possibly might be
(Also see Matthew 4:3, 4.)
(Supporting the omission of the
an error of haplographya scri
last phrase, along with moderns
bal error of omission because of
(Utterances, or sayings, is a
favorites and B, are L, W, 1241, distraction from copying, or sim
more-accurate translation here, be the Sinaitic, the Sahidic, and part ple fatigue. Otherwise, it is either
cause the Greek is rhmati [rh of the Bohairic. But joining those a direct copying from a corrupt
mati (ray-mah-tee)], which does
at far right in including the words scribal exemplar [source ms], or a
not mean Christ [logos ] or specific are 12 other numericsamong
scribal interpretation [deletion]
Scripture, but Scripture in gener them 28, 565, 579, and 1505.
based on belief. No footnote about
the longer reading!)
Uncials E, F, and G join them.)
al.)

NIV reads: Jesus answered, It

is written: Man shall not live on
bread alone.32 Footnote:
32 Deut. 8:3.

Two of the oldest five extant

Greek NT MSS, and B, omit
but by every word of God.
However, another two of the
earliest five, A and D, include the
phrase. The Majority text in
cludes the phrase. Without these
words the meaning is incomplete:
What else does he live by? Man
certainly must live by the Word
of God, lest he be hopelessly lost.
Also supporting the are , ,
and 0102, plus the Peshitta and
Harclean, all Latin, 1 , 13, cursive
33, and more.

Luke 9:35 And there came a

voice out of the cloud, saying,
This is my beloved Son: hear
him.

Reads: . . . This is my Son,

[My] Chosen One; listen to
Him.

Reads: . . . This is my Son,

whom I have chosen; listen to
him.

(The NA27 labels agaptos [be

loved] as an alternative reading.
As always, the modernistic trans
lation committees do not wish to
confuse the readers with the facts
only to present the Word of
God based on their own skewed
theories, beliefs, and preferences.
For whatever reason My has
been designated as added [] when
it already is in the Greekmou
[mou].)

(Simply a more contemporary but

slightly less accurate, longer, and
less biblical variation of the
NASB reading.)

HCSB

NASB

Luke 4:4 And Jesus an

swered him, saying, It is written,
That man shall not live by bread
alone, but by every word of
God.

(Also see Matthew 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.
(Also see Matthew 18:11 and Luke
19:10.)
(The Hodges-Farstad Majority text
version [1985] includes the first
sentence unmolested. However, the
Robinson-Pierpont version [2005]
encloses it in single brackets to
indicate doubt about its authen
ticity. [??])

Reads: Then a voice came from

the cloud, saying: This is My
Son, the Chosen One; listen to
him!19 Footnote: 19 9:35 Other
mss read the Beloved.
(It may be that many modern critics
view this scribal error as a refer
ence to Isaiah 42:1 [. . . my chosen
one in whom my soul delights],
but Matt. 3:17, Mk. 1:11, Lk. 3:22
and 1 Peter 1:17 refer to Jesus as
beloved Son. My Chosen One
has vast support, but still is outdone
by the evidence listed at far right.)

(Again, the footnote only attributes

the quotation to its scriptural origin
in Deut. 8:3. But the OT scriptural
reference is truncated! Deut. 8:3
reads, man does not live by bread
only, but by every word that pro
ceeds out of the mouth of the LORD
does man live. Shall replaces
does from the previous NIV
version. No footnote about the
longer reading!)

(Note: Numerous Greek uncials

often are not mentionedevi
dently based on spatial consid
erationsin the NA because mo
derns consider them unimportant:
e.g., E, F, G, H, K, P, R, S, U, Y, X,
and several others.)

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 belov
ed with some variation of cho
sen. The text, along with un
cials 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)
Byz. cursives (UBS4, Byzpt
part [??]), 1 , 13, 8 OL, the Vul
gate, almost all Syriac, 11 speci
fied uncials, more. No support
(Many among the Byzantine texttype of mssnot an overwhelming
specifically is listed in either the
majorityinclude this verse in its
NA27 or UBS4 for omission of the
(Single bracketing by modern
entirety, plus: the TR; seven uncials;
last portion of verse 55 and all of
scholars denotes suspicion about
1 . 13; several Old Latin [2nd]; the
verse 56! (Support, by implica
verse/passage authenticity.
(Once again, the NIV continues tion, of course, is some to
Peshitta; others. TR/other versions
Double bracketing means the
containing this portion include:
to deteriorate via degradation of many [part] of the Byzan
Erasmus/1516; Stephens/1550;
material inside is considered
Gods true word, as prescribed in tines.) The evidence proclaims as
Beza/1598; Elzevir/1633; plus the
highly doubtful, or wholly
the and TR. Also note the
profound a /TR victory here as
Geneva NT/1557; Tyndale/1526; the
inauthentic.)
context of this verse, which
anywhere else in this document!
1514/1517 Complutensian Polyglot;
clearly justifies its appearance.) Yet, text critics still cast doubt.
others.)
HCSB: 30 . . . and they went to
another village. Footnote (after v.
55): 30 9:55-56 Other mss add and
said, You dont know what kind of
spirit you belong to. For the Son
of Man did not come to . . . (Ed.)

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.

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

HCSB

Luke 11:2a And he said un

to them, When ye pray, say,
Our Father which art in heaven,
Hallowed be thy name.

Reads: He said to them, When

ever you pray, say: Father,6 Your
name be honored as holy.
Footnote: 6 11:2 Other mss read
Our Father in heaven.

(Also see Matthew 6:9.)

Luke 11:2b Thy kingdom

come. Thy will be done, as in
heaven, so in earth.

NASB

Reads: And he said to them,

When you pray, say: 62 Father,
hallowed be your name.
Footnote: 62 Later mss add
phrases from Matt 6:9-13 to
(Again, the HCSB is clever in dis make the two passages closely
guising the full truth about those
similar.
other mss, remaining neutral
despite the fact that those others
(This subjective remark in the
are all but four major uncials, five footnote is little more than mod
other mss, the common Latin, one
version, and some other mss. [See ernistic conjecturenothing
more than an unproven theory
NIV witnesses.] Also note the
regarding gospel harmoniza
incorrectness of Your name be
tion! [Interpolation, as well.])
honored as holy. [/TR/NU])

NIV

PROBLEM

Reads: He said to them, When

you pray, say: Father,49 hallow
ed be your name . . . Foot
note: 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, W,
27
deceptive. The NA calls Our
, Y, and 070, Family 13 (13
Father . . . heaven an alternative
cursives), cursive 33vid (some
reading. But it is supported by
doubt) and many Old Latin, plus
overwhelming testimony! Only
nearly all the Syriac, and all
75, , B, L, uncials 1 and 700,
1, the Vulgate, a few Byzantines, Coptic, support the Byzantine
and the Syriac Sinaitic oppose.) text.

HCSB: Your kingdom come.7

Footnote: 7 11:2 Other mss read
Your will be done on earth as it is
in heaven.

NASB: Your kingdom come.

Footnote: 62 Later mss add
phrases from Matt 6:9-13 to make
the two passages closely similar.

NIV: . . . your kingdom come.50

Footnote: 50 Some manuscripts
come. May your will be done on
earth as it is in heaven.

(Modern scholars continue the

tradition upheld by some incom
petent or fractious scribe[s] who
preferred his/their corrupt readings
before them. Here again, other
mss really is more deceptive than
some mss. See minority evidence
in NIV notes. [The translators did
change add to read.])

(Again, a theory commonly held

by modern biblical scholars
harmonization. Modernists
have invented an entire vernacular
in defense of their clearly corrupt
ed manuscript base. This theory
involves the belief that some
scribes copied from portions of
Matthew for consistency with
passages in Luke.)

(Again, some manuscripts is a

monumental understatement. The
NA27 labels elthto a Basileia sou
[thy kingdom come] an alter
native 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.)

Luke 18:28 And Peter said, HCSB reads: Then Peter said, NASB reads: Peter said, Be
Lo, and we have left all, and fol Look, we have left what we had hold, we have left 31 our own
[homes] and followed you.
lowed thee.
and followed You.
Footnote: 31 Lit our own
things.
(Also see Matthew 19:27.)
(This translation committees
Greek source text reads, See [or (Our own, as attested to by the
look, or behold], we have left Greek ta idia, refers to poss
our homes and followed you. The essions. Opposingly, panta
simply means allpossessions,
essential difference here is the use relationships, way of life, philo
of idia [our own, or our belong sophies, etc. In the NASB, our
ings] in the NU Greek versus
own [homes] does not specifi
panta [all] in the Majority. . . . cally refer to all things in ones
life. And the addition of homes
What we had, as often in the
by the translators is an abomin
HCSB, is unnecessarily ordinary. ably weak attempt to more speci
This is dumbing down to a con fically render an incorrect Greek
temporary readership!)
reading.)

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 reading:
the text (all of them cursives,
as always); A; C; D; W; ; 070;
Y; 13; 33; many Old Latin; the
Peshitta/Harclean; the Cureton
ian; all Coptic. 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 HCSB is not even accurate

according to its own source
Greek. The NASB and NIV,
though close to their underlying
(As seen in the NASB note, at
Greek sources, still are not en
immediate left, all we had is a
tirely accurate thereto (styliz
more socially palatable way of
expressing everything, or all ation). The text is supported
by , A, W, Y, 33, two Old
without specifically saying so.
Latin, the Latin Vulgate, and the
This is a compromise between
the Greek terms, one that soothes Peshitta and Harclean. Support
2
the contemporary readers mind ing the critical text are , B, L,
th
892 (9 ), three Old Latin, a few
a less direct and extreme ter
minology and message. A shame Byz. cursives, and the Coptic
ful concession to a lukewarm Bohairica clear minority of
public.)
evidence.

KJV

HCSB

NASB

NIV

PROBLEM

Luke 21:36 Watch ye there

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

HCSB reads: But be alert at all

times, praying that you may have
strength17 to escape all these
things that are going to take place
and to stand before the Son of
Man. Footnote: 17 21:36 Other
mss read you may be counted
worthy.

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.

The minority Greek sources for

the modern versions support their
readings but are incorrect. The
Majority text reads, Watch
therefore in every time praying
that you may be accounted
worthy to escape all the things
being about to happen, and to
stand before the Son of Man.
The HCSB, NASB and NIV
nullify the pre-tribulational rap
ture, seeming to indicate that
ardent prayer and watchfulness
mayit is hopeddeliver be
lievers from the Antichrists
deadly persecution. But the pretribulational rapture is biblical!
See these passages: Luke 17:3436; 1 Corin. 15:51, 52; 1 Thess.
4:15-17; Rev. 3:10. It is scriptural
fact that those accepting Christ as
Savior before the Tribulation
begins will be taken to heaven to
meet the Lord in air (1 Thess.
4:17). Overwhelming evidence
supports the Byzantine text.

(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.

(Note that this particular reading

nullifies the pre-tribulational
(The translators have inserted the Rapture! The implied result is, as
conjunction but [ounnow,
this verse reads in the NASB, that
so, then, therefore, verily] those saved before the Great
as appears in the and TR. . . . Tribulation still must endure it!
May have strength to escape
Alternatively, the implication is
appears in only about 45 of the ex that, through prayer, the redeem
tant NT Greek MSS. This reading ed through Christ may be able to
with the Greek katiscushte hide themselves from the Anti
[kah-tis-khoo-say-teh], here to christs wrath. The NA27 text
prevail, or to be superior in
reads katiscushte, to have
strengthdefies the pretribula
power, to have strength, or to
tional Rapture! [See NASB note.] overpower. The only other sup
Testimony for the : A; C; L; W; port for this readingbeyond
Theta; Psi; 1 , 13; 33; the OL/Vul that at immediate leftis cursive
gate [lat]; two other versions.
1241 (Alexandrian/1150 AD).
Minority support: ;B; L; T; W;
The correct reading is katax
Psi; 070; f 1; 33; 579; 892; a few
iwqhte, to be accounted
Byz.; the Coptic [Egyptian].)
worthy.)

(Once again, the source Greek

here nullifies the pre-tribulational
Rapture! The NIV reading also
misrepresents the source text with
. . . that you may be able to
stand, possibly indicating that
some meritorious human behav
ior may lead to believers re
deemed appearance before Christ.
Notice the difference in the KJV:
and to stand , . . . rather than
. . . may be able to stand. No
Greek minority text support
exists for that you may be able
27
to stand. [Not listed in NA or
UBS4.])

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 include
the verses, including two of the
earliest five Greek MSS. Jesus
was God, but He also was such in
828, 892, 1006, 1010, 1071,
human form: 100% divine and
(Minority support for omission
(As it were, in this context, does
1241, 1243, 1292, 1342, 1424,
100% human. In His humanity, he
45
th
th
(The
translators
have
been
judi
comprises: Aleph-1; ; A; B; N; felt angst and needed strength.
and 1505from the 8 to 13
not signify that the intensity of
T; W; uncials 579 [ca. 1250 AD] This did not render Him less than
Christs angst compares his sweat cious, defying some other moderns centuriesdo contain these
by
leaving
these
verses,
then
foot
words. Others: E; F; G; H; Q; ; and 1071 [ca. 1150]; and 844
God. See support in NASB notes.
drops to blood, as a simile, based
(*A relatively rare medical condi
noting.
They
also
have
been
pru
; 0171; 1 ; 11 OL; the Vulgate; [ca. 861]; and a few Byzantine
on the subjunctive tense. Rather,
mss slightly different from the
tion called hematohidrosis
all
Syriac;
part
of
the
Bohairic.)
dent
in
stating
that
other
mss
the Greek word egeneto [from
Majority. Versional support
causes constricted blood vessels
omit
the
bracketed
text.
See
testi
27
ginomai]combined with
(The NA includes vv. 43-44, but comes from the Sahidic [3rd or
around sweat glands to burst
mony in NIV notes.)
thromboi, great blood drop
under great stress, resulting in
puts them in double brackets to
4th], part of the Bohairic [3rd or
means His sweat literally be
blood actually entering the sweat
indicate near certainty that they
4th], and one Old Latin manu
are spurious.)
came blood, or mingled with it.*)
script. Many is a bit excessive.) glands.)

Reads: [Then an angel from

heaven appeared to Him, strength
ening Him.44 Being in anguish, He
prayed more fervently, and His
sweat became like drops of blood
falling to the ground.]20
Footnote: 20 22:43, 44 Other mss
omit bracketed text.

Reads: An angel from heaven

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

KJV
Luke 22:64 And when they
had blindfolded him, they struck
him on the face, and asked him,
saying, Prophesy, who is it that
smote thee?

HCSB
Reads: After blindfolding Him,
they kept24 asking, Prophesy!
Who hit You? Footnote:
24 22:64 Other mss add striking
Him on the face and.

NASB
Reads: . . . and they blind
folded Him and were asking
Him, saying, Prophesy, who is
the one who hit You?

(The Zondervan Greek and Eng

lish Interlinear New Testament
(Again, other mss is non-spe
[NASB/NIV], which is based on
cifically deceptive, as more than
the UBS Greek, does not re
(Note that the KJV committee fail 85 percent of the extant Greek mss nounce the Majority or TR read
ings directly, by including this
ed to precisely correctly translate include the footnoted material.
this verse, adding they in the
[See witness proofs at far right.]
footnote: a autou to pros
th
first instance, and also adding
Remember, later uncials (6 wpon, kai included by TR after
when. The team also used the
9th) support the KJV by a margin eparoton [on the face, and
wrong tenses for blindfolded
of 80.2% to 19.8%!)
after were asking]. Hence, the
and struck. Were striking is
translators did not deny the read
correct [etupton]imperfect
ing outrightly. However, they
third-person plural indicative;
footnoted it using Greek, making
having blindfolded [perika
it both cryptic and almost unnot
luante] is correctaorist
iceable to nearly anyone not
third-person plural participle.)
fluent in Greek.)
(Also see Matthew 26:68 and
Mark 14:65.)

Luke 23:34 Then said Jesus,

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

HCSB: [Then Jesus said, Father,

forgive them, because they do not
know what they are doing.]16
And they divided His clothes and
cast lots. Footnote: 16 23:34
Other mss omit bracketed text.

NASB: 48 But Jesus was saying,

Father, forgive them; for they do
not know what they are doing. . .
. 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 otherwiseinclude this
verse! So why is it considered so
dubious by modern liberal critics?
Mostly because the NA27 includes
the first portion of the verse in
double brackets! This suspicion is
based on manuscripts 75, 1, B,
D, W, Theta, 070 [ca. 550], 579
[ca. 1250], 1241 [ca. 1150], plus
pc [a few Byz. cursives], the
Syriac Sinaitic, and the Sahidic.
These are many, and they are
eclectic [NET note], but they
still are outweighed and outnum
bered by the manuscripts including
34awhich also are eclectic.)

(Note the consistency, by ab

sence, between this verse and
Mark 11:26: The modern versions
omit the Luke 23:34a reference to
Jesus forgiveness of His murder
ers, as well as omit Mark 11:16,
Gods charge for humans to for
give one another. The NA27 appa
ratus says that v. 23a is a paral
lelismto Acts 7:60, according
to a NET notebased on all of
the minority witnesses listed at
immediate left. But, again, this
modernistic theory is just that,
and has no basis in actual proof!
This verse can be only an extrem
ely vague reference to Stephens
plea for mercy to his murderers!)

NIV
Reads: They blindfolded him
and demanded, Prophesy! Who
hit you?
(In the interlinear referred to at
immediate left, underneath the
Greekprohteuson (pro
phteuson prof-ay-too-sun),

meaning prophesy, the trans

lators chose the word tell
how pedestrian and inappropriate.
Within this context the English
word prophesy is clearly the cor
rect translation. Furthermore, the
NA27 reads that they were strik
ing him on the face and is a
parallelism to Matt. 26:67, 68 and
Mark 14:65. Harmonization is
implied. It also reads that were
asking him, saying is an alterna
tive reading. But both are sup
ported by overwhelming manu
script 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 sentence.
(The footnote indicates the entire
first part of verse 34 [a] is lacking
in some mss. The result is that
only the b portion, the second
half, And they divided up his
clothes by casting lots, exists in
these aforementioned manu
scripts. This is a heinous omis
sion! Critics assert that the first
portion was added to what other
wise are multiple verses, else
where, having just part b
Matt. 27:35 and Mk. 15:24. This
is the theoryand nothing more
of parallelization. Why the
notes removal?)

PROBLEM
The HCSB, NASB, and NIV
omit any reference to the actual
contact point [the face] of the
beating. The Majority text reads,
And blindfolding him, they
were striking him on the face and
were asking Him, saying . . .
Only eight specified Greek
uncials of the 5,700-plus extant
Greek mss support the modern
reading, plus some cursives
differing from the Byz. Uncials
A, W, Theta (), Psi (Y), Ferrar
Group 13 (13/Caesarean), most
OL and all the Vulgate, and the
Syriac Harclean, support the .
The NAs central support are 75
(3rd), Aleph, and B, plus K, L, T,
and 1241. Also the Bohairic.
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 forgivenessfirst
by eliminating Jesus forgiveness
for His murderers, then by omit
ting a reference to biblical hu
man forgiveness of one another.
The overwhelming lot of the
Majority cursives here are sup
ported by uncials and 2, A, C,
D2 (2nd corrected), L, Psi, 0250
(ca. 750), 1 , 13, modernists fav
orite cursive, 33 (9th), 17 other
numerics, 8 Old Latin and all the
Vulgate, almost all Syriac, and
part of the Bohairic (northern
Egyptian). This overall testimony
is equally as diverse as the min
ority!

KJV

HCSB

NASB

NIV

PROBLEM

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.

HCSB reads: Peter, however,

got up and ran to the tomb. When
he stooped to look in, he saw
only the linen cloths.6 So he went
home, amazed at what had
happened. Footnote: 6 24:12
Other mss add lying there.

NASB reads: But Peter got up

and ran to the tomb; stooping
and looking in, he saw the linen
wrappings only; and he went
away to his home, marveling at
what had happened.

NIV reads: Peter, however, got

up and ran to the tomb. Bending
over, he saw the strips of linen
lying by themselves, and he
went away, wondering to him
self what had happened.
Removed note: Some manu
scripts do not include this verse.

(The KJV is a bit idiomatic, here,

with and stooping down he be
held, rather than and stooping to
look in, but the phraseology is in
consequential to the meaning.
Nevertheless, the English transla
tion should be more accurate!)

(Once again a senseless deviation

from what appears in the Majority
Greek source text: the translators
using the English went home,
despite the Greek reading apl
then, to go off, or to depart.
The HCSB footnote makes an
incorrect reference to there. This
does not appear in any Greek. Ex
clusion of lying alone is very
unusual in a Bible version, but it is
the UBS source that excludes these
words: keimena mone. What a
waste of time and effort to draw
attention to this, which is incorrect
anyway.)

The text reads: and stooping

to look in . . . and he went off to
himself marveling . . . The prob
lem with the modern versions,
here, is that their readings simply
are incorrect! Supporting the
Majorityaccording to J.A.
Moormans apparatusare
moderns favorite manuscripts,
Aleph () and B, plus their
highly esteemed 75 papyrus. In
addition, codices A (5th), E (6th), F
(9th), G (9th), H (9th), K (9th), L
(9th), M (8th), S (10th), U (9th), V
(9th), W (5th) and X (10th) support
the Majority text reading, as well
as nine other specified Greek
mss, plus the Peshitta and Harc
lean, 1 , 13, the Sahidic and Bo
hairic, three OL, all the Vulgate,
and more. Only some source
mss, led by Codex D, oppose the
Byzantine reading. Moderns have
abandoned their revered earliest
manuscripts. Whyexternal
pressure, perhaps? They like to
have it both ways.

(The Greek parakupsas [par-akoop-sos] means both to stoop

down and to look into. Only
is a poor translation of mna
[muh-nah], which means
alone. Wrappings is a poor
translation of o onia, which
means linen clothes, pieces of
linen, or strips of linen cloth for
swathing the dead. [Thayers
Greek-English Lexicon of the
New Testament])

Reads: And when He had said

Reads: Having said this, He
Luke 24:40 And when he
had thus spoken, he shewed them showed them His hands and feet. this, He showed them His hands
and His feet.
[his] hands and [his] feet.
(Note that, as opposed to the verse
omission cited in the Zondervan
(The NASB translators source
(Also see John 20:20.)
NASB/NIV interlinear at immediate texts, the NU [NA27 and UBS4],
right, in the HCSB no mention is
include verse 40, with over
made of verse 40s deletion in the
whelming support. Yet the Zon
(A more-accurate translation is,
Greek.
Both
the
HCSB
and
the
dervan Greek and English Inter
And having spoken this, he
NASB are based essentially on the linear New Testament [NASB/
showed them his hands and his
same Greek source. [According to NIV] follows several individual
feet. Eipwn, as a second aorist hcsb.org, 100 scholars and
critical texts by completely omit
participle, indicates a very recent English stylists from 17 denom ting the verse from the Greek
inations produced the HCSB.] A
[and without note]: Westcott-Hort
completion of an actnot the
[1870]highly doubtful; Tis
absolute past tense. This refers little-known fact is that after the
to what Jesus previously said in v. death of first general editor Arthur chendorf [1872]omitted; Tre
Farstad, the committee changed
gelles [1857]doubtful. Why
39, about his identity and his
Greek texts from the Byz. Majority would they do this? B includes
fleshy appearance.)
to the NU critical texta difference the verse. Were they perhaps
of 5,000-plus Greek words!)
going by W-H?)

(Some manuscripts? Yes

according to the NA27 [D, Itala]
and Moormans digest [D, a few
Byz. cursives, six OL]. Accord
ing to the UBS4, however, only D
omits the verse. The NA27 notes
that numerous mss have the verse
with minor variantssuch as
inclusion or omission of
keimena [kigh-meh-nah],
laying [linen cloth]. Why the
removed note? Is the committee
trying not to confuse readers,
or is it reluctant to concede to the
greater evidence opposing it?)

Reads: When he had said this, Only the corrupt Codex D

he showed them his hands and (Bezae) represents the Greek
minority! In addition, just six Old
feet.
Latin (2nd), and the Syriac Sinaitic
(Notice the removal of the con
(4th) and Curetonian (5th) ver
junction and from the begin
sions, omit this verse, plus a few
ning. Tischendorfwho produced Byz. Greek cursives. Those that
eight NT critical editions in the
include it are the cursives, 22
mid-1800sindicted himself by
authoring an 1869 comparison of significant uncials (including
the AV NT with variants from , Aleph and75 B) and six other
Greek, , the Peshitta/Harclean,
A, and B. Results reveal these
all the Vulgate, and all the Coptic.
hallowed MSS contrary in at
least 777^ places! [e.g., for for Regarding the other modern
Bibles cited here, they are simi
and, now for and, then
for and, now for therefore, lar to the Majority text, but their
source text does not contain
etc.] Another modern obsessed
with conjunction removal or
Verse 40a shameful contra
replacement.)
diction!

KJV

NASB

NIV

PROBLEM

HCSB reads: . . . and repentance

for14 forgiveness of sins would be
proclaimed in His name to all the
nations, beginning at Jerusalem.
Footnote: 14 24:47 Other mss read
repentance and.

NASB: . . . and that repentance

40
for forgiveness of sins would
be proclaimed in His name to all
the nations, beginning from Jeru
salem. Footnote: 40 Later man
uscripts read and forgiveness.

NIV: . . . and repentance for the

forgiveness of sins will be
preached in his name to all na
tions, 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.)

(Despite the fact that the NA27

reads kai [here and, but always
(Both the HCSB and NASB opted a conjunction], the translators use
for the reading in the UBS text,
for between repentance and for
eis, meaning to, into, or for, giveness. Why? Because their cor
in this context. The NA reads kai, rupt favorite uncials and papyrus
a
meaning and in this context. As use eis [here for, but always
75
for other mss, this is a tremen preposition]: ;B; and . Also
reading eis are the UBS and the
dous understatement, as the vast
critical editions of Westcott-Hort,
majority read and. This is a
Tischendorf [8th ed.], and Weiss
theological issue: Repentance and [3rd ed.]. These editions directly
remission are separate acts!)
underlie the NU!)

Although the Greek reading

(kai ) underlying these modern
versions is the same, notice how
the HCSB and NIV deviate.
Without repentance and remis
sion of sins, the intimation is that
acts of penance, apart from
forgiveness of sins, can achieve
salvation. Repentance and
remission are different acts! The
cursives, uncials A, C, D, L,
W, , , 1 , 13, all the Latin, and
the Harclean and Sinaitic, domi
nate. Only , B, 75, the Peshit
ta, and the Coptic, oppose.

John 1:18 No man hath seen

God at any time; the only begot
ten Son, which is in the bosom of
the Father, he hath declared
[him].

Reads: No one has ever seen

God. The One and Only Son26
the One who is at the Fathers
side He has revealed Him.
Footnote: 26 1:18 Other mss read
God.

Reads: No one has seen God at

any time; the only begotten God
who is in the bosom of the Fath
er, He has explained [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.])

(The NA-UBS Greek uses the pro

per word, monogenes, for only,
but, for full doctrinal impact, only
begotten is preferred. [See NASB
notes.] The translators wisely aban
doned their Greek source here. As
for at the Fathers side, this is an
incorrect translation of kolpon
the front of the body between
the arms, or the bosom [fold or
pocket] of a garment.)

Luke 24:47 And that repent

ance and remission of sins
should be preached in his name
among all nations, beginning at
Jerusalem.

HCSB

(The NIV translators have defied

the NA27 editionwhich reads
identically to the Byz./TR here
for their translation. For be
tween repentance and forgiveness
is incorrect! [The UBS4 reads eij
[for] rather than kai [and].
The reason for this discrepancy is
that the UBS is less-critical. For
this updated version, the NIV
translators have substituted for
for and. Why? To conform to
other modern translations?)

The text reads only begotten

Son. A, C3, , , 1 , 13, most OL
and the Vulgate, plus the Harc
lean, are correct. Greek in the
Alexandrians reads only begotten
(God is incorrect here. As for
God, or the only begotten God.
the Byz. reading, most modern
No. 1: Only Son ignores refer
editions of the Majority text err
ence to Jesus unique status as
(The
only
opposition
to
the
Ma
here by using the term explain
jority and its supporters here are Gods incarnate Son in the flesh
ed rather than revealed. The
66
75
(according to Greek). No. 2: Only
KJVs declared is closer to pre , [ ?], Aleph, Aleph-1
1
cisely correct. However, in this
[ ?], B, C, L, [33 ?], and a few begotten God originates from
unique context, according to the
Byz. cursives. This verse is a dra early Gnostic heresy about types of
lower deities (aeons) and the
Theological Dictionary of the
matically different translation
belief that Jesus was a created
New Testament [one volume, ab from the previous NIV edition,
ridged], only here is the correct
including removal of God be deity. No. 3: God the one and
usage revealed [no object].
Only does not uniquely refer to
fore the one, and addition of
Him is not in the Greek, but is Son. The footnote is incorrect! Jesus as God the Fathers Son. Ma
implied and necessary in English.) Only begotten Son! is correct!) jority evidence is overwhelming.)

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.
Footnote: 54 Some manuscripts
but the only Son, who.

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:
(Only 10 specified Greek MSS
text; 18 significant uncials
66 , 75
rd
(The
NU
Greek
reads
anabebken,
support this reading:
[3 ];
(Once again, other mss is com
(incl. A, , ); all Latin; 1 , 13
(Removing the last verse portion pletely misrepresentative! The vast ; B; L; T [ca. 450]; 33 [ca. 850]; ascended, and katabas, de
(Caes./18 mss); the Syriac Pesh
ignores the fact that Christ eternal majority of extant testimony favors 083 [ca. 600]; 086 [ca. 550]; and scended, yet the English is so
itta, Harclean, and Curetonian
pedanticgone and came.
ly remains in heaven: before His inclusion of o ek tou ouran 1241 [ca. 1150]plus a few of
Kataba means descended.) (5th), and part of Bohairic (bopt).
the cursives, and the Coptic.)
ou, who is in this heaven.)
earthly incarnation and after.)

John 3:13 And no man hath

ascended up to heaven, but he
that came down from heaven,
[even] the Son of man which is
in heaven.

HCSB: No one has ascended into

heaven except the One who des
cended from heaven the Son of
Man.18 Footnote: 18 3:13 Other
mss add who is in heaven.

NASB: No one has ascended

into heaven, but He who des
cended from heaven: the Son of
Man.

Reads: No one has ever gone

into heaven except the one who
came from heaventhe Son of
Man.36 Footnote: 36 Some man
uscripts Man, who is in heaven.

KJV

HCSB

NASB

John 3:15 That whosoever

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

NASB reads: So that whoever

Reads: . . . so that everyone
who believes in Him will19 have 44 believes will in Him have
44
eternal life. Footnote: 19 Other eternal life. Footnote: Or
believes in him will have eternal
mss add not perish, but.
life.
(Should, may or will [have]
(Evidence supporting the omission
Gk. [ekh-] are used
(Will in him is incorrect
of mh apolhtai all,
variously in different versions of should not perish, but, is diverse according to the NU, Majority
the Textus Receptus, Majority text and broadas attested in the NIV and TR. Why the changed word
order? . . . iva pas o pisteuon eis
and NA/UBS [NU].)
notebut still is outweighed and auton m apolatai all eche zoen
outnumbered. [See witness testi
aionion, that whoever believes in
mony at far right.] Hence, once
Him should not perish, but should
again, other mss is highly de
[will] have life eternal, literally
ceptive. This demeans the text.) is correct. Footnote is incorrect.)

NIV

PROBLEM

NIV reads: That everyone who The modern versions Greek

believes may have eternal life in source text reads: So that every
Him.38 Footnote: 38Some inter one who believes in Him may
preters end the quot. with v. 21.
have eternal life. The absence of
(The NA27 again overemphasizes the words should not perish
the importance of its favorite two mitigates the sense, seeming less
uncials, other Alexandrian uncials,
and same papyri and B lever harsh for those who do not be
lieve in Christ. Only 29+ of the
aged as the best. 66 , 75 and 36
[6th], L, T, four numeric uncials, 1, extant 5,700-plus Greek mss
support this reading. The text
two OL, the Curetonian, Coptic,
and a few Byz. mss pitted against (cursives) is supported by 63
the . The translators also have
13
th
may . . . life and in Him, defy (6 ), A, , , 016, 063, , most
ing their source Greek. Interpret OL and all the Vulgate, and nearly
all Syriac.
ers? Why? )

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.

HCSB: 3 [waiting for the mov

ing of the water, because an angel
would go down into the pool from
time to time and stir up the water.
Then the first one who got in after
the water was stirred up recovered
from whatever ailment he had].8
Footnote: 35:3-4 Other mss omit
bracketed text.

Footnote: 19 Some mss include

here, wholly or in part, para
lyzedand they waited for the
moving of the waters. 4 From
time to time an angel of the Lord
(This notorious omission, depen would come down and stir up
dent largely upon four of the five the waters. The first one into the
old uncials [ B C D], plus 66 pool after each such disturbance
and 75, is a fortuitous opportun would be cured of whatever dis
ease he had.
(Again, bracketed material, with ity for theological modernists
out specific explanation, confuses simply to deny the miraculous in
(The footnote is wholly decept
readers. Furthermore, once again, the Bible. Many contemporary
other mss is very deceptive.
biblical scholars and theologians ive, referring to the Majority text
some
embrace this unbelieving position. and much moreas
Modern scholars are over
mss! Both the NA27 and the
leveraging their belief in the vera Other support are 33, 3 OL, the
4
Curetonian, the Coptic, a few cur UBS omit v. 4. [See overwhelm
city of their favored, much-cor
ing majority evidence at right.])
sives differing from the Byz.)
rupted mss. [See NASB note.])

Supporting the text are 20

significant uncials (incl. A C3 [ca.
9th cent.] L ), 1 , 13, the Pesh
itta and Harclean, many Old La
tin 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 unbe
lieving view, using textual criti
cism as a science to disprove the
miraculous! 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.

HCSB reads: I assure you: Any NASB reads: Truly, truly, I say
to you, he who believes has
one who believes16 has eternal
life. Footnote: 16 6:47 Other mss eternal life.
add in Me.
(The NA27 apparatus indicates
(Following the NA text, the HCSB that ei eme [in me] is an
again deceives the readership with insertion based upon what
amounts to the overwhelming
other mss in the footnote. The
manuscript testimony against the majority of extant witnesses! It is
critical texts is overwhelming, and interesting that the UBS4
the Majority reading is purely
apparently in the face of the
sensible. Compare manuscript
monumentally defiant evidence
testimony in the NIV and Prob has no note or symbol at all to
lem notes.)
flag this so-called insertion.)

The Majority text reads, Truly,

truly, I say to you, the one be
lieving in me has eternal life.
Without in me the verse does
not refer to that in which belief
must be held! The KJV is sup
ported by the cursives, 17
significant uncials (incl. A C2 D
D ), 1 , 13, minuscule 33, most
of the Latin, the Syriac Peshitta
and Harclean, 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.)

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.

Reads: Very truly I tell you, the

one who believes has eternal
life.
(Text-critical scholars use five of
their favorite Greek MSS to de
fend their reading: 66 , 75 vid; ;
B; and Cplus L, T, W, , and
uncial 892 [ca. 850]. Note that
the critical sign vid follows
Papyrus 75 [75], meaning that
the reading of a witness cannot
be determined with absolute cer
tainty. They refer to these MSS
as the earliest and best. Chang
ed from I tell you the truth . . .)

KJV

HCSB

NASB

NIV

PROBLEM

Reads: At this, they picked up

text: Therefore they picked
stones to stone him, but Jesus hid up stones so that they might
himself, slipping away from the throw at Him; but Jesus was hid
temple grounds.
den and went out of the temple,
(It is significant that Alexandrinus having gone through their midst,
[A], of the 5th century, is lumped in and passed by thus. The removal
(Also see Luke 4:30.)
(Essential opposition to the Ma with later witnesses by the NET of the clause in question omits
jority comes from papyri 66 , 75, committee in supporting the lon the divine miracle of Jesus
(Why did the translators not use
ger reading. As with the NASB,
, B, D, W [5th], and Theta [,
the aorist passive indicative was
th
here, no footnote is mentioned for supernatural power (invisibi
9
].
Nine
Old
Latin
and
all
the
hidden instead of hid? Was
lity?). Lower Christology. The
th
other reading. The UBS4 has
(Support for omission of go
Vulgate [vg], the Sinaitic (4 ), any
hidden not only is literally cor
the shorter reading, and supports it is supported directly by 29 speci
ing
.
.
.
them
is
vast
and
diverse,
the Sahidic and the Protorect, but it also is consistent with
with copious evidencesome con fied uncials (incl. A), Families
going through the midst of them, but it still is outdone by the and Bohairic, plus some Byz., also
trary to NA27for several variants:
c
rd
support the minority Greek. But some by unreliable sources, such as 1/13, 2 OL, and (3 copyist).
which indicates that Jesus became its extensive backing. See evi
Opposition
is
diverse
but out
dence
in
NASB
and
Problem
they
are
outnumbered
by
the
vast
Origen. Grounds has been added.
invisible to avoid premature cap
numbered and outclassed.
ture and death.)
notes. Complex is an addition.) majority of NT Greek and more.) It appears in no Greek!)

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.

Reads: At that, they picked up

stones to throw at Him. But Jesus
was hidden24 and went out of the
temple complex.25 Footnotes:
24 8:59 Or Jesus hid Himself
25 8:59 Other mss add and having
gone through their midst, He
passed by.

Reads: Therefore they picked

up stones to throw at Him, but
Jesus 47 hid Himself and went
out of the temple. Footnote:
47 Lit. was hidden. (Correct!)

HCSB reads: If God is glorified

in Him,14 God will also glorify
Him in Himself and will glorify
Him at once. Footnote:
1413:32 Other mss omit If God is
(The KJV here is the only version glorified in Him.
that does not transpose straight
away [immediately] [euu]
(The NU Greek, and the English
and glorify him [doxasei
of the HCSB, are very close to the
Majority text in this instance. But
auton].)
with other mss, again, this com
mittee continues to mislead the
readership. Critics leverage , B,
C, and D to cast doubt.)

NASB reads: . . . 27 if God is

glorified in Him, God will also
glorify Him in Himself, and will
glorify Him immediately.
Footnote: 27 Most early mss do
not contain this phrase.

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.

(Some of the UBS4s additional

key evidence against including the
first clause are: 66; L; W; 1; 579;
and most OL [it/Itala] manuscripts.
Yet, what moderns essentially
recognize as an insertion in the
Greek they still have decided to
include in the English. Moderns
decision to be dissuaded by exist
ing opposing evidence is unlikely.)

(Translators here use many

early to offset the overwhelming
majority of manuscripts opposing
their minority text. The UBS4 lists
24 specific Greek mss opposing
omission, as well as same ver
sions. Omission results in incom
pletion and nonsense.)

The simple fact is, the majority of

Byz. mss support inclusion of the
first clause, as well as: 24 speci
fied Greek mss; A; C2 2; ; ;
13; 33; all Vulgate and many OL;
the Sahidic; the Peshitta; and part
of the Bohairic. Furthermore, mo
dern scholars have defied their
own manuscripts by including If
God be glorified in him . . .
Based on their evidence, it is
easiest to conclude that they in
cluded the words for fear of an
evangelical backlash!

Acts 2:30 Therefore being a

prophet, and knowing that God
had sworn with an oath to him,
that of the fruit of his loins, ac
cording to the flesh, he would
raise up Christ to sit on his
throne.

Reads: And so, because he was

a prophet and knew that GOD

NIV: But he was a prophet and

knew that God had promised him
HAD SWORN TO HIM WITH AN OATH on oath that he would place one
TO SEAT [one] 61 OF HIS DESCEN
of his descendants on his
DENTS ON HIS THRONE. Footnote: throne.
61 Lit. of the fruit of his loins.
(Based on the Westcott-Hort and
(The omission of raise up Christ NU texts, according to the flesh,
is traced to the ancient argument
to raise up the Christ is omitted.
(This verse is a reference to 2
(Supported by , A, B, C, 81, 1175, that Christ will return in the flesh
Samuel 12God telling David the 10 Old Latin and the vg, the Syriac a great divide between light and Not only is this translation
wrongful in omitting words, but it
Peshitta and Palestinian, and all the
Messiah will emerge from his
darkness . . . between God and
bloodline. Loins signify procre Coptic, the translators butcher the
Satan. It also is interesting that in is not even literal according to its
verse. Testimony is vast and diverse,
ative power, according to
the 1881 ERV, based on the West own Greek. The NU has excellent
but it does not offset the and pro
support from: ; A; B; C; Dc; 81;
Strongs Complete Word Study
cott-Hort Greek text, only ac
phecy fulfillment! That out of the
Concordance, p. 2125. Also, the
fruit of his loins he would make one to cording to the flesh was removed. 1175; most OL and all Vulgate
perfect participle having known sit down on his throne is correct from Note that the footnote admits to a [lat]; a few Byz.; Peshitta;
non-literal translation.)
Sahidic; Bohairic.)
is correct.)
the NU Greek source text.)

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
(10th), the Harclean, and a few
other Byz. Most of the Early
Church Fathers oppose. But,
Tertullian (Latin, d. 220), whose
extant writings number 36-8
(82%) for the Textus Receptus,
was for the Byz. Only Tatian (77)
has more extant writings. Early
Fathers (pre-400) favored the
Byzantine 3 to 260% to 40%.

John 13:32 If God be glori

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

Reads: Since he was a prophet,

he knew that God had sworn an
oath to him to seat one of his
descendants13 14 on his throne.
Footnotes: 13 2:30 Other mss add
according to the flesh to raise up
the Messiah. 14 2:30 Lit one from
the fruit of his loin.

KJV

NIV

PROBLEM

HCSB reads: For while we were NASB Reads: For while we

still helpless, at the appointed
were still helpless, at the right
moment, Christ died for the un
time Christ died for the ungod
godly.
ly.
(The HCSB English reading is ac
(The Majority text, from the Byz ceptable with still helpless. But (Only in this instance, in the New
appointed moment, is a mis
Testament, may the Greek word
antine Greek, reads, For yet
Christ, when we were weak, in due translation of kata kairon. These
asthenesnote at far rightbe
time on behalf of the ungodly
two words together more specific properly used in this context. As
died. Hence, the KJV translators ally mean due time rather than
for the right time, this is a cor
re-arranged the word order, as have appointed time. Reads Strongs
rect translation, as well. [How
most translators, doing so essen
Complete Word Study Concorda ever, note that the NIV, at im
tially literally and based upon the
nce, p. 2596 [kata ], [B] Of time, mediate right, wrongly includes
Majority text. Kata kairon
i.e., of a period or point of time . . .
literally means according to due
just before the right time
occasion, season, opportune time,
time, according to [the] right
in due time. Yes, it is Gods tim just not appearing in the Greek or
time, according to [the] oppor
tune time, or according to [the] ing, but appointed simply is not being carried with another Greek
word.])
seasonable time.)
correct from the Greek.)

NIV Reads: You see, at just the

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

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 trans
lators have been careful to aban
don this reading here, because
support for this variant is mini
mal. The Greek word asthenes
means without strength,
weak, sick, impotent,
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: Therefore there is now

no condemnation for those who
are in Christ Jesus. (No note!)
(The minority text has substantial
support in nine specific Greek
mss, two Old Latin, all Coptic,
(Thomas Holland explains that Al
plus a few Byz. cursivesthe
latter just two, evidently, accord
exandrians believe[d] that ditto
(The
HCSB
translators
[as
they
graphythe repetition of text
ing to the NA26. Specified Greek
often do] have changed word order are: ;B; D; F; G; 6 [13th]; 1506;
accounts for the final 10 words: a
duplication of the words from verse no doubt for brevitys sake.
1739 [ca. 950]; 1881 [ca. 1350].
4. But why move backward from v. Hence, the English loosely follows Note that the NA27 uses two
4 to v. 1a major slip by moderns?) the NA-UBS source Greek.)
late mss to support its case!)

Reads: Therefore, there is now

no condemnation for those who
are in Christ Jesus, . . .
Removed note: a 1 Some later
manuscripts Jesus, who do not
live according to the sinful nature
but according to the Spirit.

HCSB

NASB

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.

Romans 8:1 There is there

fore now no condemnation to
them which are in Christ Jesus,
who walk not after the flesh, but
after the Spirit.

Reads: Therefore, no condem

nation now exists for those in
Christ Jesus, . . .11 Footnote:
11 8:1 Other mss add who do not
walk according to the flesh but
according to the Spirit.

Romans 10:15b As it is
written, How beautiful are the
feet of them that preach the gos
pel of peace, and bring glad tid
ings of good things.

HCSB: As it is written: How

beautiful are the feet of those13
who announce the gospel of
good things! Footnote:
13 10:15 Other mss read feet of
those who announce the gospel of
peace, of those . . .

(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!)

(The NIV slightly misleads with

still powerless, based on the
NA27 Greek. The meaning of
asthenes does not so much con
note a condition of varying power
a term usually associated with
advantageas it does of passive
weakness, or lack of strength.)
(The 1870 Wescott-Hort [W-H]
New Testament, which is the essen
tial base for the NU, reads as B, ei
ge, if indeed. This W-H reading,
of course, questions whether or not
Christ did die for the ungodly!
[You see is not in the Greek!])

Again, observe the NIV footnote

referring to some later manu
scripts. Most of the mss incorp
orating the last clauses of the
verse are later than the authorities
supporting its absence, but it is
the which includes this por
27
tion. Also including these clauses
(The NA also lists the Greek
are A, 2, D1 (6th-7th), D2 (ca. 9th),
mss 6, 1506, 1739, 1881, and a
few others, plus the Egyptian 33, K, P, , 049, 056, 0142,
0151, 81, 365, 629, the Harclean,
and Ethiopic, and Origen [d.
250], as supporting the minority.) and the Vulgate.

Reads: Just as it is written,

NIV: As it is written: How
HOW BEAUTIFUL ARE THE FEET OF beautiful are the feet of those
THOSE 43 WHO BRING GOOD NEWS
who bring good news!
OF GOOD THINGS. Footnote:
43 Or preach the gospel.
(The footnote only provides the
source of the quotation, Isaiah
(Tn euggelizomenn
52:7. No modern Bible mentions
eir
nn, preaching the gospel it, but preaching the gospel of
(The HCSB committee rightfully
peace is listed in the NA27 criti
changed welcome to beautiful of peace, is omitted from the NU
texts, based on a relative paucity cal notes as an insertion [T]a
with the latest version. But the
46
Greek and English are wrong. [See of evidence: ; ;A; B; C; 81; late interpolation based on the
Byz. and other majority evi
630; 1506; 1739; 1881; a few
witness testimony in NASB and
dence.)
Problem notes.])
Byz. mss; and all the Coptic.)

The reading: Just as it is

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

KJV

HCSB

Romans 14:10c For we shall HCSB reads: For we will all

stand before the tribunal of
all stand before the judgment
God.8 Footnote: 8 14:10 Other
seat of Christ.
mss read of Christ.
(Note that John 5:22 reads, For
(The HCSB committee changed
the Father judgeth no man, but
judgment seat to tribunal for
hath committed all judgment unto the latest version. Why? The
the Son. Modern translations in Greek bhmati precisely means
clude this verse, unchanged, yet
platform of the official judgment
they omit the above reference to
seat of Christ. [See testimony for
Christ!)
Christ at far right.])

NASB

NIV

NASB reads: For we will all

NIV reads: For we will all stand
stand before the judgment seat of before Gods judgment seat.
God.
(The NA27 designates God as an
(Christ will be performing both alternative reading in its critical
judgments. Rev. 20:11, 12 de
apparatus, using mainly , A, B,
scribes the Great White Throne C, and D to defend this reading. It
Judgment, that for the con
c
2
nd
demned. It details how earth and also lists [ third copyist], C [2
heaven will flee from Jesus. Re corrected], , 33, and three other
miniscent of unbelievers hiding at Greek, plus all Syriac, as sup
porting the reading. Changed
the Second Coming. There is no
footnote for vast majority of mss!) from judgment seat of God.)

The vast majority of extant mss

read Christ. Modern translators
adopt the minority reading be
cause it is upheld by all of their
beloved old uncials, plus F, G,
630, 1506, 1739, a few Byz.,
most Latin, and Coptic. (This
may originate from lower Christ
ologys 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 uncials , A,
B, and D. But omitting by law
(Again, what is missing in the
modern versions is the Greek
removes a specific reference to
(In the translators opinion, the
(The Greek koimhqh literally
nomon [nom-on], regulation,
of four of the five old
Gods law (Seventh Command
means to cause to sleep, or to (The Greek nomon [law] is absent testimony
law, principle. Belong also ment). Other minority support:
uncials plus four favored cur
put to sleep. [See NASB footnote.] from the NU texts. Zh, lives, sives, among othersoutweighs
is incorrectthe Greek monon
46; 0278; 6; 33; 81; 1175; 1739;
However, this Greek term also is is in the present tensenot the
the Greek Majority and outstanding meaning only or alone.
used metaphorically to mean to present participle. Other mss?
1881; a few Byz.; some OL and
Wife is the better translation
overall witness, it seems. Koi
No! A great many!)
die, to still, to calm, etc.)
here!)
mhqh metaph. means to die.)
all the 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 33 as long

as her husband is living. But if her
husband dies, she is free to be
married to anyone she wants
only in the Lord. Footnote:
33 7:39 Other mss add by law.

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.

PROBLEM

Reads: A woman is bound to

her husband as long as she lives.
But if her husband dies, she is
free to marry anyone she wishes,
but he must belong to the Lord.

1 Corinthians 9:22 To the

weak became I as weak, that I
might gain the weak: I am made
all things to all [men], that I
might by all means save some.

HCSB: To the weak I became

weak, in order to win the weak. I
have become all things to all
people, so that I may by every
possible means save some.

NASB: To the weak I became

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

NIV: To the weak I became

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

1 Corinthians 11:24b And

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

Reads: . . . 17 This is My body,

which is18 for you. Footnotes: 17
11:24 Other mss add Take, eat
18 11:24 Other mss add broken.

Reads: . . . This is my body,

which is for you; . . .

Reads: . . . This is my body,

which is for you; . . .

The Majority reads as weak,

plus 2, C, D, F, G, (Psi), 33,
1881, four other numeric uncials,
and all the Syriac and Coptic.
Opposing are 46, Aleph (), A,
(Possible is not in the Greek.
th
(The simple omission of os [as]
(The spiritually unregenerate Did the committee or stylists think B, 1739 (10 ), plus most OL and
(Men was added by the KJV
all
the
Vulgate,
and a few Byz.
here, most probably, is an acci
and even some regeneratemay that without this word readers
would confuse the meaning with cursives. (Paul became likecommittee, but certainly was not dental scribal error, but it changes not comprehend the difference
absolutely necessary for clarity of meaning dramatically! The trans between weak and as weak. the common phrase used to con minded with the weak to relate to
vey a modern sense of certainty?
the sentences meaning.)
them; he did not backslide to
lators also changed all to every Might worldly translators fail to Unnecessary tampering. Men
become weak!)
possible for this version. Why?) properly discern, as well?)
has been changed to people.)

(It is implied in English, thus

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

(NU evidence for This is . . . is

substantial, yet outnumbered:
(Still other MSS read given. See 46; ; A; B; C; D; F; G; 33; 81;
very substantial NU evidence, at 12 other numeric Greek; six Old
immediate right. Yet the majority Latin; the Coptic; the Palestinian
testimony [far right] still favors
[6th?]. No footnote for the major
the text.)
ity reading!)

(In both Greek source texts, the

word [h]upr [hoop-ayr] ap
pears, but a clearly poor context
ual translation is made by mo
derns: for is used, rather than
on the part of or for the sake
of. Is this an effort to conserve
words? To simplify?)

The text (85%+) has Take,

eat . . . , as do C3 (ca. 9th), ,
12 specified Greek, the 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

HCSB

NASB

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 elements
does not evoke Gods judgment,
obviously, but participating with
out due reverence for Christ, and
without forgiveness of ones fel
low man. Supporting the are
2, C3, D, F, G, , 1881, all Lat
in, and all the Syriac.

1 Corinthians 11:29 For he

that eateth and drinketh unwor
thily, eateth and drinketh damna
tion to himself, not discerning
the Lords body.30 Footnote:
30 Damnation: or, judgment.

HCSB reads: For whoever eats

and drinks without recognizing the
body,20 eats and drinks judgment
on himself. Footnote: 20 11:29
Other mss read drinks unworthily,
not discerning the Lords body.

NASB reads: For he who eats

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

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;
old things have passed away, and
look, new things14 have come.
Footnote: 14 5:17 Other mss read
look, all new things.

Reads: Therefore if anyone [is]

in Christ, 29 [he is] a new crea
ture; the old things passed away;
behold, new things have come.
Footnote: 29 Or there is a new
creation.

(The words be and he is are not

in any Greek, but were necessary
for a clear and proper translation.
[The author added brackets around
is in the other versions and he
is in the HCSB. The other brack
ets were added by the translators.])

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.

(Opposing the Majority reading

(This reading violates the source
46
Greek, omitting if he does not jud are only th , Aleph,th A, B, and C,
plus 6 [13 ], 33 [9 ], 1739 [ca.
ge the body. As for Other mss,
950], all the Coptic, and a few
again, these are the vast majority!
Greek cursives.)
See proofs in NASB at far right.)

(Anyone or any man are the

same in Greek, but the NA Greek
has kaina gegonon, the new has
come, rather than gogone kaina
ta tanta, all things have become
new.)

Reads: Therefore, if anyone [is] Again, the Majority text reads

in Christ, the new creation has
all things, but modern com
come: the old has gone, the new mittees are infatuated with Aleph,
is here!
A, B, C, D, and 46. All accent
(The NU text has substantial sup uates that Christ has spiritually
port in 46, , B, C, and D, plus F, regenerated and redeemed every
(Again, the NU text omits ta
G, uncials 048 and 0243, and four believer from otherwise eternal
panta, all things. It also does numeric cursives. All Coptic and ramifications of his/her depraved
not list the Majority text [] in the a few Greek cursives also support nature. In the regenerate, all is
the minority text. He is a new
evidential testimony, despite the
the Byz. Major
creation has been changed to the new! Supporting
fact that it does read ta panta.
2
ity
are:
D
;
K;
L;
P; Psi; 33; 81;
new
creation
has
come,
and
has
Instead, it prefers to quibble over
which MSS have new [kaina] come! to is here! This transla 10 other numerics; most other
tion is far from its own Greek!)
cursives; 2 OL; the Harclean.
before or after all things.)

HCSB: But He said to me, My

grace is sufficient for you, for
power3 is perfected in weakness.
Therefore, I will most gladly boast
all the more about my weaknesses,
so that Christs power may reside
in me. Footnote: 3 12:9 Other
mss read My power.

NASB: And He has said to me,

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

(The absence of mou [my] in the

(Note the Greek word episken
NU Greek is critical! [See far right.]
All the more is not an acceptable
has unique meaning in this NT
for rather. Evidence
context, according to the Theolo substitute
against my: 46vid; , B; D; F;
gical Dictionary of the New Testa G; 6 OL; all Vulgate; the Sahidic;
pt
ment [Abridged], p. 1043.)
part of the Bohairic [bo ].)

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?

(The NU reads brings condemna

tion when not discerning the body.
Note how different this literal
translation is from the modern ver
sions herein. Changed from any
one, recognizing, and himself.
Of Christ is not in any Greek!)

Reads: You foolish Galatians!

Who has hypnotized you,8 before
whose eyes Jesus Christ was
vividly portrayed9 as crucified?
Footnotes: 8 3:1 Other mss add
not to obey the truth. 9 3:1 Other
mss add among you.

(Evidently set forth means that

Christs sacrifice clearly was mani
fested before even the world!)
(Again, other mss is deceptive!)

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.

(The NA27 critical apparatus cate

gorizes my as a scribal inser
(Omissionthe most common
tion! These text critics use four of
scribal errorof just the Greek
their five favorite uncials in rea
mou [my] between for and
soning, Scribes probably added
power makes all the difference. the pronoun for clarity . . . .
[See far right.])
[NET])

Reads: You foolish Galatians,

who has bewitched you, before
whose eyes Jesus Christ was
publicly portrayed [as] cruci
fied?
(Omitting the clause that you
should not obey the truth is a
critical blunder, here!)

Reads: You foolish Galatians!

Who has bewitched you? Before
your very eyes Jesus Christ was
clearly portrayed as crucified.
(The Greek proegrph means
evidently set forth, announced, or written afore, not ex
hibited or clearly portrayed.)

The NU text has substantial testi

mony, yet remains clearly over
whelmed by 85%+ of extant Greek.
The HCSB and NASB are gravely
erroneous: Not any power is made
perfect in weakness, but only
Christs power! (Greek episke

nin this unique context means

to enter or take up residence
not rest upon or work
through, etc.) support: 2; A;
D2; ; 33; 81; 1241; 1739; 20
other numericals; Lect; the Pesh
pt
itta and Harclean; the bo .

Bewitched them about what? The

truth! One of Satans chiefest
intentions is to separate believers
from the truth! The text (at
least 85%) is supported by C, D2,
, 33c, 0278, 1881, and the
Harclean, plus other uncials 049,
056, 075, 0142, 0150, and 0151.

KJV

HCSB

NASB

NIV

PROBLEM

NASB reads: Now the pro

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

NIV 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 established by God
and thus do away with the
promise.

The Majority reading in v. 17 is

God in Christ. Many modern
Bible translators, much like the
Gnostic Docetists and Adoption
ists largely of the first through
third centuriesdont seem
amenable to the concept that
Jesus is, in fact, God. Others
rationalize the supremacy of the
NU text based on its widespread
testimonymss 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 majority 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
Coptic round out excellent NU
support.

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.

HCSB: Now the promises were

spoken to Abraham and to his
seed. He does not say and to
seeds, as though referring to
many, but referring to one, and to
your seed, who is Christ. 17 And I
say this: The law, which came
430 years later, does not revoke a
covenant that was previously
ratified by God,23 and cancel the
promise. Footnote:
23 3:17 Other mss add in Christ.

(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 posterity.
p. 2243])

(The HCSB a bit loosely follows (The NU Greek reading near the
the NA Greek but, as often is the end of v. 17 is Qeou [God]
case in modern Bibles, word or rather than Qeou ei Criston
[God in Christ]. Remember also
der is altered substantiallyno
that John 1:3 says of Christ, All
doubt for easier reading. And,
things were made through him,
again, as often is the case, these
and without him was nothing
modifications do not make the
made that was made.)
reading easier. For brevitys sake,
the translators have modified v. 16 (Regarding translating the
from the previous edition. Again, implied third-person singular
other mss is misleading, based masculine pronoun before does
on widespread and outweighing
not say [either He for God, or
majority testimony. NU support
It for Scripture], remember that
also is widespread and substantial, Paul indirectly is referencing
but, again, outweighed. [See all
Gen. 12:3, 7specifically, words
evidence at far right.])
God actually spoke to Abraham!)

Galatians 4:7 Wherefore

thou art no more a servant, but a
son; and if a son, then an heir of
God through Christ.

HCSB reads: So you are no

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

NASB reads: Therefore you are

no longer a slave, but a son; and
if a son, then an heir through
God.

(Notice in Christ is omitted

from the phrase God in Christ,
again wrongfully dissociating
Gods Son. Christ is the promised
seed only through whom salva
tion comes! This omission is in
congruous with the previous ref
erence to Christ. Also note that
the words people and person
do not appear in the NU Greek,
but, rather, have been added by
the translators [or their styl
ists]. These terms are unneces
sary clarification. Neither is The
Scripture necessary for clarifica
tion. Finally, set aside incor
rectly translates akuroi, which
means to disannul, to invali
date, or to make of none
effect.)

Reads: So you are no longer a

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

Omitting through Christ is a

profound distortion of the doc
trine that all believers are heirs
to God through Jesus Christ
(Who has made us co-heirs with
(Conversely, the vast majority of ONLY through Christ! Five
(NU
support
does
exist
in
the
ma
Him through our belief in His
Greek mss are supported by 2
(Here, heir of God through
other NT verses state this dir
of extant MSS [not Greek]:
vicarious, bloody sacrifice on the jority
[Aleph-2], C3, D, 0278, and the
Christ is used similarly in Ro
46; Aleph []; A; B; C; 33; lat
cross? Jesus Christ the Son!
Armenian and all Syriac. A son ectly or imply it. Believers are,
mans 8:17: joint-heirs with
[all
Vulgate
(10,000)
and
many
has been changed to Gods child indeed, co-heirs with and
Klronomo dia Qeou, heir
OL]; the Bohairic. Hence, the
Christfrom the Greek sugklro
and his child for the NIV 2011 through Christ, but it is only
through God, is correct, accord total numerical witness is more
nomai [soong-klay-ron-omthrough Christ that we receive
ing to the NA/UBS, but not theolo than 10,200, but only six of these [NIV2.] The translators have
discarded the need for readers to our eternal inheritance.
ahee].)
gically correct! Heir of God
are Greek. [And remember that in explore the Word thoroughly and
through Christ, in the text,
many places, the Latin Vulgate is comprehend contextually here by Through Christ clearly estab
lishes this doctrine here.
corrupt.])
rather, is correct!)
supplying all information!)

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

HCSB

NASB

NIV

NASB reads: For neither is cir NIV reads: Neither circumci

cumcision anything, nor uncir sion nor uncircumcision means
cumcision, but a new creation. anything; what counts is the new
creation.
(Again, translators justify using
this reading based largely on the (Again, a loose and undignified
translation. The Majority/TR/ KJV
authority of 46 [3rd cent., Paul read that neither circumcision nor
ines] and Codex B. Because of
uncircumcisionalso metaphors
(The translators have dramatically sparse Greek ms testimony, they for a purificational distinction
use the UBS six early Patristic
within the OT dispensationhave
altered this verse from the prev
Fathers: Gregory of Nissa; Chry any spiritual significance among
ious HCSB reading, departing
sostom; Theodorelat; Ambrosias believers. A new changed to
from their own source Greek
the new for the NIV 2011not
ter; Jerome; Augustine. Again,
markedly. The result is incorrect
a better reading.)
even four of the five old un
and awkward. And evidence sup cials oppose B here. And remem
(Other minority evidence are cur
porting an accurate Greek render ber that many moderns willingly sives 075 [10th/mixed], 1175
ing is paltry. [See NASB and NIV embrace the lower Christology
[11th/ Alex.], 1505 [12th/mixed],
notes.])
promoted by their predecessors.) and 1739 [10th/Alex.].)

HCSB reads: For3 both circum

cision and uncircumcision mean
nothing; what matters instead is
a new creation. Footnote:
3 6:15 Other mss add in Christ
Jesus.

PROBLEM
Removing in Christ Jesus
nullifies the essential, critical
meaning of the verse because the
essence of it is that, plainly, in
Christ, circumcision has no true
significance; it is a ritual entirely
disassociated from eternal king
dom applicability. It is in Christ
only that our lives have true sig
nificance. But as very often is
the case, the modern text critics
use their 10-12 systematic criti
cal rules that support their pre
ferred readings and mss. (E.g.,
an NET note refers to the longer
reading as a harmonization to
Gal 5:6.)

Ephesians 5:9 (For the fruit Reads: . . . for the fruit of the
light4 results in all goodness,
of the Spirit is in all goodness
and righteousness and truth); . . . righteousness, and truth . . .
Footnote: 4 5:9 Other mss read
(All Greek source texts compared fruit of the Spirit.
herein, the Byz. Majority, the Tex
tus Receptus, and the NU, do not (The translators favorably have
modified the previous rendering to
include a verb after Spirit or
include a theological term, good
light, so the respective trans
ness [agaqwsunh], rather than
lation committees have selected
their own preferences. However, simply good. However, the ab
sence of a Greek verb before en
the most appropriate form prob
ably is the simple being form is.) [in] implies insertion of a being
verb: is. Anything else is pure
speculation [results].)

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, utiliz (Note that herein the NIV re
ing some form of phs [abstract moves kai, and, from between
light] in several locations of the goodness and righteousness.
New Testamentrather than the The NIV is noted for its frequent
correct pneuma [spirit, wind, life, omission of conjunctions [and,
breath]. Also, because the Holy
but, or, etc.] to improve reada
Spirit is the agent of activity in
bility. Again, this committee
the believer, Spirit must be
thinks it is rightful in altering
correct! Christ is the light of
Gods Wordin this case, for
godliness in us, but the Spirit
stylistic purposes!)
directs and enables our right
eousness.)

The source Greek for modern

versions is phs (luminousness
bodies, splendor around Gods
throne) rather than Pneuma (Spir
it). Majority testimony is opposed
by diverse and substantial wit
ness: 49 (3rd); ;A; B; D; F; G;
P; 6; 33; 81; five cursives; all
Latin; the Peshitta; all Coptic.
Galatians 5:22 lists the fruit of
the Spirit, and it is the (Holy)
Spirit which produces the light
of Christs righteousness in be
lievers lives. (See later1 John
1:7.)

Ephesians 5:30 For we are

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

NASB: . . . because we are

members of His body.

The KJV stays with the Majority

text again. The alternate reading
found in minority MSS probably
was an early scribal attempt to
remove an indication 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!

HCSB: . . . since we are mem

bers of His body.9 Footnote:
9 5:30 Other mss add and of His
flesh and of His bones.

(It is interesting that moderns

generally categorize any manu
(Note: This statement outrightly
(The NU Greek source textun
script dating to the ninth century
identifies believers with Christs
derlying all versions herein except or later as late, unless it sup
full humanity, and His passion,
for the KJVexcludes the last
proofs are overwhelm ports their cause and appertain
death and resurrection. It is not in portion.
2
ing reading. For example, 1739
tended to be interpreted literally, ing: , D, F, G, K, , 17 numerics, [ca. 950], 81 [ca. 1050], and 1881
7
Old
Latin
and
all
the
Latin
Vul
as in Roman Catholicisms celeb
gate, the Syriac Peshitta and Harc [ca. 1350] also are used to defend
ration of the mass.)
lean, and the Lect [maj. lections].) moderns preferred reading.)

NIV: . . . for we are members

of his body.
(Modern textual authority for this
reading comprises 46, , A, and
B, four numeric uncials, three
such cursives, one Old Latin, all
Coptic, and five other Greek dif
fering slightly from the Byz. This
against the convincing opposing
evidence in the HCSB notes.)

KJV

HCSB

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: . . .

HCSB reads: . . . who, existing

in the form of God, did not con
sider equality with God as some
thing to be used for His own ad
vantage.5 7 Instead He emptied
Himself by assuming the form of a
slave, taking on the likeness of
men . . . . Footnote: 5 2:6 Or to
(The Majority and TR both use the be grasped, or to be held on to.
word eknos (from ken ), to (The HCSB translators properly
empty, to abase, or to make of translated eauton eknos [emp
no effect, in verse 7, but the KJV tied Himself]). Assuming is a
committee produced a more
very poor translation of the Greek
lambn, to take, to seize. To
idiomatic translation.)
be . . . advantage is very poor.)

Colossians 3:6 For which

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

Reads: Because of these, Gods

wrath comes on the disobe
dient,10 . . . Footnote: 10 3:6
Other mss omit on the disobe
dient.
(The NA27 Greek reads, sons [or
children] of disobedience [uios
tas apeitheias ] not the disobed
ient [tou apeithe ]. So the HCSB
translators simply mistranslated
this phrase. Why? For easier read
ing, and so it would have a con
temporary ring. As for the footnote,
other mss are merely a few hun
dred manuscripts. [See NASB
note.])

1 Thessalonians 1:1 Paul

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

HCSB: Paul, Silvanus, and

Timothy: To the church of the
Thessalonians in God the Father
and the Lord Jesus Christ. Grace
to you and peace.4 Footnote:
4 1:1 Other mss add from God
our Father and the Lord Jesus
Christ.

NASB

NIV

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.
Footnotes: 23 I.e. utilized or
asserted. 24 I.e. laid aside his
privileges.

NIV reads: Who, being in very

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

Reads: For it is because of

these things that the wrath of
God will come 26 upon the sons
of disobedience, . . . Footnote:
26 Two early manuscripts do not
contain upon the sons of dis
obedience.

Reads: Because of these, the

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

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.

NIV: Paul, Silas and Timothy,

To the church of the Thessalon
ians 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.

(Gods Son, Jesus Christ, did claim

equality with Godbecause He is
(Note that the NASB does correctly co-equal to Godand He did not
need to cling to or grasp it. As
translate the word eknos [ek-en- for nothing here, this is a con
oce-ay] hereemptied. And
textual misuse of the Greek ken.
already appears in the Greek. Both Christ emptied himself by taking
of the footnotes simply present
the form of a servant. Changed
from something to be grasped.)
incorrect alternative meanings!)

PROBLEM
The underlying Greek, again, is
identical, so why the confusing
English translation? Evidently,
modern translators think that
robbery is too difficult for
contemporary readers to compre
hend; thus, they add three words
to avoid using the term. The
Greek arpagmon means the
act of seizing or robbing.
Hence, not grasping to be
equal might seem to be a more
appropriate modern transla
tion. Instead, moderns have
opted for ambiguous transla
tions.

The Majority reading includes

children of disobedience.
(Greek for children and sons is
the same: uihos [hwee-os].)
This same phrase also appears
in Eph. 2:2 and 5:6. Children
(Not many MSS. [See left.] But
the also is supported by , A, of disobedience are unbe
(The footnote casts doubtonly
1
lievers who thus habitually be
two specific MSSon the valid C, D , F, G, H, I, Psi, 075, and
cursive 33, uncial 0150, and 20 have egregiously against Gods
ity of the reading. Wrongfully
4
willthe class of the lost
confusing! The NU refers to 46 specified cursives [UBS ]. Addi
doomed to hell. How can the
[3rd], B [4th]the latter moderns tional Byz. support comes from
NU reading hold any validity
some
OL
and
all
Vulgate,
the
sacred manuscriptand one
Peshitta/Harclean,
and
the
Bo
based on its paltry manuscript
OL, plus the Sahidic and Syriac
hairic.)
Palestinian.)
support? (See NIV note.)

(The NA-UBS are supported by

substantial and diverse testimony:
(Both the NA27 and UBS4 Greek do B; F; G; ; 075; 0278; three spe
(The 1550 Robert Estienne TR,
not include from God our Father
succeeding the Majority, reads . . . and the Lord Jesus Christ. Other cified Greek cursives and a few
from God our Father and the Lord mss does not adequately honor the others; some Old Latin and all the
Vulgate; the Syriac Peshitta [2nd];
Jesus Christ. Erasmus [1516] pen quantity. Add in the note sug
the Coptic Sahidic [3rd or 4th].)
ned this before William Tyndale.) gests scribal interpolation.)

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
(Some early is correctbut
an early scribal attempt to
several is better: ; A; D; I; one
th
th
OL. Also later MSS K [9 ], L [9 ], eliminate repetition, as done,
historically, by scribes, some
P [6th or 9th], 048 [6th], 049 [9th],
th
th
Fathers, and by some modern
plus 056 [10 ], 075 [10 ], 0142
[10th], 0150 [9th], and 0151 [9th].) 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.

HCSB

NASB

NIV

PROBLEM

Reads: And most certainly, the

mystery of godliness is great:
He10 was manifested in the flesh,
vindicated in the Spirit, seen by
angels, preached among the
nations, believed on in the world,
taken up in glory. Footnote:
10 3:16 Other mss read God.

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.

(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!)

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.
(Some other Greek manuscripts
(The NU reads, Who [Os ] was
Perschbacher), p. 102, vindicated
manifest in the fleshnot He. read He who, as shown here, but (Not only is appeared in a body is only correct in Matt. 11:19 and
these are among the fewest extant. incorrect according to the Greek,
The translators know that He is
Luke 7:29. This is the foremost
but it also is plainly ignoble! And passage clearly establishing
the reading appearing in among the Who has significant support in
fewest of mss, but they chose it be , A, C, F, and G, plus 33, 365
He [] only is supported by D,
Gods manifestation in the flesh.
cause it makes more sense. Why not [Byz.], 1175 [Alex.], and 2127
just seven Old Latin, all the Vul
The is backed by 2 (ca. 7th),
simply use the correct Greekfrom [Byz.], and a few Byz. cursives.
gate, a few early Church Fathers,
c
2
2
th
th
the Majority text? Because of their But the Greek outweighs and
and possibly 061. From from . . . A , C (ca. 6 ), D (ca. 9 ), ,
outnumbers. Vindicated is
faithfulness to the NU text. [See
great has been changed heavily! 075, cursives 81, 1739, 1881, 15
other numerics, and the lections.
Why the removed footnote?)
Problem for majority testimony.]) wrong!)

1 Timothy 4:10 For there

fore we both labour and suffer
reproach, because we trust in the
living God, who is the Saviour of
all men, specially of those that
believe.

Reads: In fact, we labor and

strive4 for this, because we have
put our hope in the living God,
who is the Savior of everyone,
especially of those who believe.
Footnote: 4 4:10 Other mss read
and suffer reproach.

The NASB, also milder than the

KJV, reads strive.

(See 1 Peter 4:14.)

(Other mss? No! The over

whelming majority of mss! See
testimony in NIV notes.)

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.

HCSB reads: . . . and constant

disagreement among people
whose minds are depraved and
deprived of the truth, who ima
gine that godliness is a way to
material gain.8 Footnote:
8 6:5 Other mss add From such
people withdraw yourself.

(Destitute likely is the best

translation, here, from the Greek
apestermnn. This is so
because, although these false
teachers have been deprived of
the truth by lies of Satan, said de
privation has resulted in the con
sequence of their destitution of
godly truth. [Anqrpn literally
does mean human beings, or
people, rather than men.])

Reads: Beyond all question, the

mystery from which true godli
ness springs is great: He appear
ed 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
note: c Some manuscripts God.

The NIV also mitigates the con The Majority reading supports
suffer reproach. Suffer re
notation with strive.
proach places the rightful bur
(The minority Greek source reads, (Uncials , A, C, F [9th], G [9th], K den of discipleship and subse
toiling [kup-ee-ah-] and strug [9th], and [8th] support the min
quent receipt of rebuke, etc., on
gling [a-gonid-zuh-mahee]
ority Gk., as do 33 and six others, the believer. Jesus said that faith
rather than labour and suffer
many Byz. Joining the are ful believers will be reproached
reproach. These are very differ and
2

[ca.
7th], D, 20 other specified for their faith. Note that although
ent meanings. To suffer re
proach, or to be reviled addres Greek, and all the Latin [latt], Aleph, A, and C uphold the NU
ses the plight of believers perse Syriac, and Copticoverwhelm text, B (Vaticanus) is conspicu
ing numerical testimony.)
ously absent.
cution!)
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.)

(The Greek apestermnn

means both destitute and
defraudedthe compound root
(The HCSB diverges from its own words being apo, to separate,
and stero, to deprive. Hence,
Greek source: diephtharmenon
anthropn ton noun kai . . ., men combining the words, in effect,
enhances the potency of the
who have been corrupted in their
Greek word. Thus, here, the for
mind and . . . Omitting the last
mer word evidently can mean
sentence nullifies the doctrine of destitute and deprived, result
separation, upon which believers ing in committees selecting one
are to center their lives!)
or the other, differently.)

NIV reads: . . . and constant

friction between people of cor
rupt mind, who have been rob
bed of the truth and who think
that godliness is a means to
financial gain.
(Robbed is both a legitimate
meaning and a suitable application
of the word apestermnn in this
context. As for financial gain,
again, this is debatable. The Greek
porismon specifically denotes
an acquisition, or a source of
gain. Wrote Matthew Poole of
the last two words, . . . all whose
religion is gain of riches or repu
tation. Men was changed to
people for the 2011 edition.)

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, as
does the Greek of D2 and Psi,
three Old Latin, and all the Sy
riac. Some miffed scribe(s) pro
bably was/were offended by the
separatist doctrine prescribed by
God through PaulWherefore
come out from among them, and
be ye separate, saith the Lord,
and touch not the unclean thing;
and I will receive you.
2 Corinthians 6:17

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; . . .

HCSB
Reads: The Son is the radiance3
of Gods glory and the exact ex
pression4 of His nature, sustaining
all things by His powerful word.
After making purification for
sins,5 He sat down at the right
hand of the Majesty on high.5
Footnotes: 3 Or reflection.
4
Or representation, or copy, or
reproduction. 5 Or He sat down on
high at the right hand of the
Majesty.
(Powerful word is incorrect.
[See NIV.] By himself is critical
to Christs atonement for man!
The Son appears in no Greek!)

Hebrews 1:5a For unto

which of the angels said he at
any time, Thou art my Son, this
day have I begotten thee?
(Neither the NA27 nor the UBS4
marks this verse.)

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 Melchise
dec:) . . .
(Remember Gods warning, in Reve
lation, against adding to or taking
away from Gods words. The Scrip
tures are Gods words breathed
out to elected men being His chos
en instruments.)
(*Strangely so, both the KJV and
NASB committees chose to actually
begin this verse with the end of v.
20, as appearing here in the NASB.)

NASB

NIV

PROBLEM

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
purification of sins, He sat down
at the right hand of the Majesty
on high, . . . Footnote: 35 Lit
Who being.
(Sinaiticus [], Alexandrinus [A],
Vaticanus [B], D1 [ca. 7th], H, P,
and support this reading, along
with 33 [9th], 81 [11th], 629 [14th],
1175 [11th], 2464 [9th], 075, and

Reads: The Son is the radiance

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

The text supports the KJV

reading by himself purged our
sins, plus 46, D2, Hc (3rd copy
ist) and 15 other specified Greek,
three Old Latin, all Syriac, and
the Sahidic and Bohairic ver
sions. What is missing in modern
versions is that Christ alone
expiated our sins through His
vicarious sacrifice. This variant
could be the result of early
Gnosticism, promoting the Cath
olic doctrine that works are part
of salvation. Some of the rever
ed early Church Fathers believ
ed in this.

0150, and some Byz. minuscules,

plus some Old Latin, all the Vul

gate, and the Syriac Palestinian.
Who being is admitted, but not
translated as such!)

(Word of his power and pow

erful word differ. The Word is
from the Sons authority: It is not
just a powerful word, but also a
Word of His power. JFB
Bible Commentary, Vol. 3, p.
527. Gods is not in the NU
Greek. Neither is in heaven.)

The best English rendering is

begotten. The Greek gennao
(ghen-nah-) means to bear,
beget, bring forth, conceive, fa
ther. Spoken of the relationship
(According to the often-corrupt
between God and the Messiah,
NU Greek text, God, in fact, is
(The Greek gennao does mean,
not included here, but, rather,
(The Greek gennao does mean,
called His Son (Heb. 1:5, et. al.),
lastly, to father, but the passive
lastly, to father, but this usage is he. In multiple interlinears the NIV reading [have become]
according to Strongs Complete
incorrect in this context. God the word God is inserted into the
Word Study Concordance. (God
almost
seems
to
indicate
that
Greekobviously for clarity. But
Father has always been Jesus
had always been Jesus father, but
some
event
occurred
to
also
the context makes this entirely
father! He simply begot Christ unnecessary! This translation is
had begotten Him in the flesh
somehow make God Jesus
father.)
in the flesh at Jesus earthly birth.) fine.)
at His earthly birth).

HCSB: For to which of the ang

els did He ever say, You are My
Son; today I have become Your
Father, . . .7 Footnote: 7 1:5 Or
have begotten You.

NASB: For to which of the an

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

NIV: For to which of the an

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

HCSB: . . . but he became a

priest with an oath made by the
One who said to Him: The Lord
has sworn, and He will not change
His mind, You are a priest for
ever.

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.

The Majority text [] includes

after the order of Melchizedek,
as do codices 2, A, D, , 075,
1241, 1739, 1881, and 15 other
HAS SWORN AND WILL NOT CHANGE
specified Greek. Other support is
HIS MIND, You are a priest for
(Vaticanus, C, and 46, cursives
in all Syriac and part of the Bo
ever); . . .
33, 81, 436, 629, and 2464, uncial
hairic. It seems clear, here, that
(Replacing repent with change
0150, a few Byz. Greek slightly
his mind is a stylistic condescen (Melchisedec was Abrams and
some scribe committed the error
differing from the majority, three
sion to a lackadaisical readership. the peoples first high priest, and Old Latin and all the Vulgate, the of haplography: accidentally
Repent is a biblical word. The
omitting words he thought ab
he represented all peoplejust as Sahidic [Coptic], part of the Bo
Zondervan Greek and English In
hairic [Coptic], and the Syriac Pal sent from the exemplar
Christ
has
replaced
him
to
repres
terlinear New Testament [NASB/
estinian [6th?], testify to the NU
ent all believers now! Jesus
(source)or with which he dis
NIV] footnotes in the interlinear,
text. This testimony is substantial,
ante-type,
Melchisedec,
here
is
a
but it is insufficient to override the agreed. Omitting reference to the
kata ton tazin [after the order of]
simply
left
out
of
the
priestly
line
beginning of the priestly line is a
Byz. Majority! The beginning of
Melchizedek included in TR after
that ends with Christ.)
this verse appears in v. 20. ??)
grave error!
aiona. [Bracketing mine.])

KJV
Hebrews 9:11 But Christ be
ing come an high priest of good
things to come, by a greater and
more perfect tabernacle, not made
with hands, that is to say, not of
this building; . . .
(Actually, the Byzantine Greek
and the Textus Receptus do not
read more perfect, but, rather,
complete, or perfect. The
Greek teleioteras does not carry
the modifier more. Having
come is a better translation than
being come, in the second aorist
tense. Coming, the present
participle, is correct.)

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.
(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.

HCSB
HCSB: But the Messiah has
appeared, high priest of the good
things that have come.9 In the
greater and more perfect taber
nacle not made with hands (that
is, not of this creation), . . .
9
Footnote: Other mss read that
are to come.
(The NA Greek does not read
Messias, but Christos, though
they both mean Anointed One.
Have come is from the NA
readingclosebut could be
better. Other mss? How about
the extant vast majority?)

Reads: For you sympathized with

the prisoners11 and accepted with
joy the confiscation of your poss
essions, knowing that you your
selves have a better and enduring
possession.12 Footnotes: 11 10:34
Other mss read sympathized with
my imprisonment. 1210:34 Other
mss add in heaven.
(Regarding the first footnote, what
other mss? [No evidence is listed
in the NA or UBS.] As for, Other
mss add in heaven, a large volume
do, including the , 2, D2, Hc, ,
[945], 1739, 1881, and all Syriac.)

HCSB reads: By faith even

Sarah herself, when she was
unable to have children, received
power to conceive offspring,
even though she was past the
age, since she7 considered that
the One who had promised was
(* Or, bore a child. [eteken] faithful. Footnote: 7 Or By faith
[Authors note.] Eteken literally
Abraham, even though he was past
means gave birth, so the KJV is
ageand Sarah herself was
not entirely literal here. There is
no reason it should not be! The barrenreceived the ability to
procreate since he . . .
Greek reads and when past the
suitable age gave birth, or and
(Previously read barren.)
past the [fit] time of life . . .)

NASB

NIV

PROBLEM

NASB: But when Christ ap

peared [as] a high priest of the
good things to come, [He enter
ed] 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.

The text reads having come,

and good things coming. 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, reconciliation,
righteousness, holiness, adoption,
and glorious salvation, according
to Matthew Poole, as well as
believers eternal inheritance. The
modern readings are supported by
B, D, 1739, a few Byz. manu
scripts, and almost all of the Sy
riac.

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.

(For you showed sympathy to the

prisoners is correct, according to
the NU Greek. But the Greek pre
position/conjunction kai is ab
sent, and the verb showed is not
in the Greek. Also, seizure tech
nically is not correct. Plundering,
spoiling, or robbing is correct,
from the Greek arpaghn.)

(The moderns have very substant

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

(The NRSVherein not included

footnote reads Other ancient author
ities read good things to come. Yes,
(The translators here ignore the
again, the vast majority! The Byz.
27
NA text and insert He entered, text reads so, along with old
which neither appears in any Greek uncials , A, plus D2. Other Byz.
text, nor is necessary for conveying
support are uncials K, L, and P, 075,
the correct meaning. Two early
0150, and 0278, cursives 33, 81,
mss refers to B and D. Like the
KJV, here, to come is correct. But 1241, and 1881 [and 15 others],
plus some OL and all the Vulgate,
appeared is the wrong tense. It
should be having comesecond and all the Coptic. Now was added
before already in the NIV 2011.)
aorist participle: the same Greek.)

The loosely supports the KJV

reading. All other versions here
vacillate regarding the NU text.
Note how the HCSB transposes
clauses two and three. Why?
(The NIV 2011 [NIV2] com
Gave birth (Gk. eteken) is
pletely changes direction, follow supported by the Majority text,
ing the NA-UBS Greekalbeit a
(The Zondervan NASB/NIV inter bit looselythis time, replacing
2, D2, one OL, and all the Sy
linear inserts into the running in
riac. Omission of eteken does
emphasis on Abraham with it on
terlinear English Abraham was
have substantial and diverse test
Sarah. Why? External pressure?
enabled to become a father . . . ,
But like the KJV, it transposes
imony: 13 , 46; ;A; D; ; 6; 33;
despite the NA Greeks reference
clausessecond and third, varying 81; 1739; 1881; most Latin; all
only to Sarah by name! Then, in the in each. The Greek also does not
Coptic. But the based on
English column, only Sarah is
explicitly refer to childbearing
5,700-plus Greekstill dom
mentioned! This is a /NU hy
age. [But the NIV 2011 does
inates.
footnote about Abraham.])
brid.)

Reads: By faith even Sarah her

self received 41 ability to con
ceive, 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.

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-specific
endings of the three modern
versions. Again, on the basis of
the older but corrupt Alexandrian
(Egyptian) manuscripts 13 , 46, ,
D, and H, plus 33, 1739, most
Latin, and all Coptic, the critical
text reigns supreme in the mo
dern versions, thereby supporting
the omission of in heaven. But
without these words, the length of
the enduring substance is un
specified!

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].)

HCSB

NASB

NIV

PROBLEM

The text supports the KJV, as

do 13vid, A, D2 (6th or 7th)
(Psi), 1739, 1881, 18 other num
erics, four OL and all the Vulgate,
the Bohairic, and the lection ma
jority (Lect). Most moderns do
not believe in verbal inspiration
the actual words of God in the
(The footnote indicates the trans
pure Scriptures. This allows them
lators were quite certain that they
(Because the Byzantine manuscript
(The
Greek
kakouchoumenoi
were tempted was a later scribal
tradition dates back to at least the to manipulate and mix texts
even denigrate the supernatural.
means to maltreat, to suffer
fourth century [and likely earlier
interpolation. Other mss? The
adversity, to torment. But
still], some probably is incorrect (This despite lip service, by
only NU support is: 46; 1241s
surely tormented is the most
with early referring to MSS
many, to verbal inspiration.) Note
[supplemental]; a few Byz. mss;
suitable English here! Also, des [uncials or papyri] of the seventh
nd
here that not only does the text
the Syriac Peshitta [2 ]; the Sahid pite its absence from the NA27
century or before. . . . Put to death
ic; and five Church Fathers. [Mo Greek, epeirsthsan, they were by stoning is okay. Mistreated support the KJV, but also a broad
and diverse testimony from the
derns stand mostly on the testi
technically is correct, but it is a
tempted, has been added in the
third to fourteenth centuries.
mony of 46.])
English. Not full trust in the NU?) poor translation here!)

Reads: They were stoned,12 they

were sawed in two, they died by
the sword, they wandered about in
sheepskins, in goatskins, destitute,
afflicted, and mistreated.
Footnote: 12 11:37 Other mss add
they were tempted.

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, be
ing 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 sheep
skins and goatskins, destitute,
persecuted and mistreated . . .
Footnote: 30 Some early manu
scripts stoning they were put to
the test; . . .

James 2:20 But wilt thou

HCSB: Foolish man! Are you
NASB: But are you willing to
willing to learn that faith without recognize, you foolish fellow,
know, O vain [man], that faith
without works is dead? (Auth. [ ]) works is useless?
that faith without works is use
(The Greek kene is used in all four less?
(The Greek an rpe literally
texts here, but it means empty,
means human or person. So, vain, or fruitless, not foolish. (Out of 5,700-plus Greek mss,
only the corrupt B, plus C, support
technically, the KJV translators
This is a bit of a stretch. The
substituted man for person or HCSB, an optimal equivalent, is the minority text, along with six
human [being]. However, indef both faithful to opposing texts, and numerics, led by 1739. Also, two
OL, two Vulgate, and the Sahidic,
initely, as here, someone, a
paraphrastic in many instances.
man, or one [person] also is
Learn is wrong here. Useless pay misguided homage to the
is wrong! See proofs at far right.) Alexandrian [Egypt] Vaticanus.)
correct.)

NIV: You foolish person, do

you want evidence that faith
without deeds is useless23 ?
Footnote: 23 Some early manu
scripts dead.

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.

HCSB reads: Adulteresses!6 7

Dont you know that friendship
with the world is hostility toward
God? So whoever wants to be the
worlds friend becomes Gods
enemy. Footnotes: 6 4:4 Other
(The Greek boulhhwishes to mss read Adulterers and adulter
esses. 7 4:4 Or Unfaithful people!
be hereis in the aorist subjunc

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.

tive here, expressing a wish in the

ongoing present, not in the future.
Thus, wills to be would be correct.
The translators probably wanted the
verse to sound more conclusive and
potent. Note that the precise mean
ing of adulterers and adulteresses
herethough figurativeactually is
unfaithful people. [See HCSB.])

NIV reads: You adulterous

people,17 dont you know that
friendship 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 covenant unfaithful
ness; see Hosea 3:1.

(The minority Greek reads moi

chalides [adulteresses], omitting
moichoi kai [adulterers and] before.
Unfaithful also is a literal mean
ing of the Greekin fact the pre
cise meaning here. Note the use of
the contraction, Dont, and word
order and possessives.)

boulth here has been translated

(Per the indications at far left,

correctly, based on precisely the
same Greek. The Greek word for
hostility, echthros, carries the
meaning of extreme enmity with
God by (mans) sin [Thayers
New Testament lexicon, p. 265].)

The Majority reading is dead

(Gk. nek-rs), including one
of the modern critical text
keystones, Codex Sinaiticus
(Aleph). A and C-2 (2nd correc
ted) also support the Majority
(Only two of the earliest [or
reading, plus Psi, 15 other major
early] manuscripts, codices B
uncials, Lect (lections maj.), the
and C, read the Greek arg,
Peshitta and Harclean, and the
unprofitable, inactive, or
useless. [For the some manu Sahidic. Note that dead and use
less have very different mean
scripts, see immediate right.]
ings!
Man changed to person.)
The Majority supports adulterers
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
(Minority Greek support exists
100
more diversely in , Aleph, A, moderns use wishes and
B, 33, 81, 1241, and 1739, plus a chooses for boulhh, which
few of the Byzantine mss, all the are perfectly acceptable transla
Latin, all Coptic, and the Peshitta. tions. As for hostility (HCSB
Is was changed to means from
and NASB), it replaces a biblical
the previous version, and hatred
termenmity.
toward to enmity against.)

KJV
1 Peter 1:22 Seeing ye have
purified your souls in obeying
the truth through the Spirit unto
unfeigned love of the brethren,
[see that ye] love one another
with a pure heart fervently.

HCSB

NASB

NIV

Though the most-ancient ma

nuscript evidence (five of the old
est extant MSS72 [3rd century
papyrus], Aleph, A, B, C) sup
ports the omission of through
the Spirit, the Majority text in
4
27
cludes it, as do K, L, P, and seven
(The minority has excellent support (Both the NA and the UBS
cursives. Katharas kardias, pure
in four significant uncials and
question
the
authenticity
of
kath
many Byz. cursives, 72, cursives aras, pure, using single brackets. heart, also is in the Byz. text.
But the apparatus of each fails to
33 [9th], 81 [11th], 323 [11th], 945
Recall that the Greek always
[11th], 1241 [12th], and 1739 [10th], mention why. [??] In the NIV 2011 holds the greatest weight because
each other replaces your bro
plus all the Vulgate, Syriac, and
Coptic, and many Byzantines. Un thers. Sincere brotherly love is it is the original NT source lan
guage.
literally correct here.)
hypocritical is incorrect!)

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.

HCSB: Like newborn infants,

desire the pure spiritual milk, so
that you may grow by it for your
salvation,5 . . . Footnote: 5 2:2
(The text and the Textus Recep Other mss omit in your salvation.
tus each read by it you may
grow. That is, grow spiritually.
(The NA text reads, of the word
But note that according to the NT after spiritual milk, yet the
Greek texts [TR] of Erasmus
HCSB translators omit it. Why?
[1516], Theodore Beza [1598],
The NA also reads, by it you may
Stephanus [1550], and others, and grow up to [or into] salvation,
even the all partial sources for
the KJVthe Authorized Version yet the translators change the word
[1611/1769/others] is partly poorly order and content. Why? Because
translated as of the word. Also they know that Peters readers
note that the KJV and NASB omit already were saved. So grow up
to [or into] is incorrect. Notice
reference to the Greek logikos,
which, in this context, means spi that the footnote refers to in, yet
ritually logical, spiritually rea the translators use for. Why is
sonable, or simply reasonable this? Did they not understand the
NU reading?)
or logical.)

NASB: . . . like newborn bab

ies, long for the pure 59 milk of
the word, so that by it you may
grow 60 in respect to salvation,
Footnotes: 59 Or spiritual (Gr
logikos) milk. 60 Or up to salva
tion.

NIV: Like newborn babies,

crave pure spiritual milk, so that
by it you may grow up in your
salvation, . . .

1 Peter 3:16 Having a good

conscience; that, whereas they
speak evil of you, as of evildo
ers, they may be ashamed that
falsely accuse your good conver
sation (behavior) in Christ.

Reads: . . . and keep a good

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

(See that ye is an entirely

superfluous addition by the KJV
committeecompletely unnec
essary. It is neither in the Greek,
nor required for comprehension!)

Reads: By obedience to the

truth,13 having purified yourselves14 for sincere love of the
brothers, love one another earn
estly15 from a pure16 heart, . . .
Footnotes: 13 1:22 Other mss add
through the Spirit. 14 Or purified
your souls. 15 Or intensely. 16 Other
mss omit pure heart.
(Note word order change and other
misrepresentative references to
other mss. As for Note 14, your
lives or your souls is correct.)

1 Peter 2:2 As newborn

babes, desire the sincere milk of
the word, that ye may grow there
by.

PROBLEM

(The NA Greek text reads . . . by

it you may grow to (or into)
salvation. The English is a
(The NA text reads . . . by it you somewhat sensible reading [up
in your], but it still is incorrect,
may grow up to (or into) sal
vation. The translators appear to the words to salvation appar
be unsure as to the spiritual state ently having been added by some
scribe[s] for unnecessary clarifi
of Peters readers, hence substi
cation. [See KJV reading.] And a
tuting in respect to for up in
believer does not grow up to
your. The English translation
[or into] salvationonly an un
does not match the minority
source. In addition, this appears to believer. And this still would re
present an awkward reading.
be a hybrid compromise, an at
These translators, too, have
tempt to bridge the gap between
the Byz./TR and minority read
reached a compromising read
ings.)
ing.)

The Byz. reads, . . . by it you

may grow. Writes J. A. Moor
man of modern renderings from
very early MSS: A classic salva
tion by works alteration which
despite its uncial and versional
support cannot possibly be right.
Indeed, 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 sup
port is vast and diversebut see
Moorman quotefor this doc
trinally wrong source reading.
Supporting the NU are 72, ma
juscules , A, B, C, K, P, and ,
cursives 33 and 81, eight other
specified, diverse cursives, and
all Latin, Syriac, and Coptic.

As of evildoers, as in the and

TR, accentuates the significance
of the righteous believer being
falsely accused. The NU only not
ates omission of its opening clause
and morphological differences in
to speak against, and eis in
(The NASB includes with
(The NA27 actually reads, But
stead of en before Christ.
gentleness and reverenceas in with gentleness and reverence,
NIV noteas part of Verse 15. having a good conscience, regard Majority testimony for as of
(Behavior inserted by author for (Oddly, neither the NA27 nor the
evildoers is massive: the ; ;
UBS4 addresses the omission of Minority witnesses for exclusion ing he who is spoken against,
clarification of antiquated term
of
as
of
evildoers
comprise
just
A; C; K; P; 049; 056; 0142; part
those
may
be
ashamed
who
accuse
kakapoin, as of evildoers.
conversation.)
of the Vulgate; three OL; the
72, , some Byz. cursives, the falsely your good behavior in
But the evidential testimony is
Peshitta; the Coptic Bohairic.
available from the NA26. See right.) Sahidic, and possibly others.)
Christ.)

HCSB reads: However, do this

with gentleness and respect, keep
ing your conscience clear, so that
when you are accused,21 those
who denounce your Christian life
will be put to shame. Footnote:
21 3:16 Other mss read when they
speak against you as evildoers.

Reads: . . . keeping a clear

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

KJV
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; . . .

HCSB

NASB

Reads: Therefore, since Christ

suffered4 in the flesh, equip your
selves also with the same resolve7
because the one who suffered in
the flesh has finished with sin
Footnotes: 4 Other mss read suf
fered for us. 7 Or perspective, or
attitude.

Reads: Therefore, since Christ

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

(Resolve and perspective, as

mentioned in the footnote, are inac
curate. Other mss is misleading.)

(The Greek ennoian means in

tent, mind, thought, will,
etc., not purpose.)

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.

HCSB: . . . because no prophecy

ever came by the will of man;
instead, men spoke from God as
they were moved by the Holy
Spirit.

NASB: For no prophecy was

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

(Word order is wrong in every trans

lation here. More accurate: Because
no man chose to bring prophecy of
old, but, by the Holy Spirit, holy
men were led to speak by God.)

(Because is grammatically cor

rect, as a replacement for for.
The HCSB is the first of the mo
derns here to omit holy before
men, based on the NU text.)

(Matthew Henry: As Christ

suffered . . . do you . . . make your
corrupt nature suffer, by putting to
death the body of sin by self-denial
and mortification; . . .)

2 Peter 2:4 For if God spared

not the angels that sinned, but cast
[them] down to hell, and delivered
[them] into chains of darkness, to
be reserved unto judgment; . . .

Reads: For if God didnt spare

the angels who sinned but threw
them down into Tartarus and de
livered them to be kept in chains9
of darkness until judgment; . . .
(Although all of the versions herein Footnote: 9 2:4 Other mss read in
pits.
read hell here, this is a mistran
slation of the Greek for readercomprehension purposes. The actual (Under NIV see mss that read in
word is tartarsascast down to pits. Once again, other mss is
extremely inaccurate: most.)
Tartarus.)

2 Peter 3:10b But the day of

the Lord will come as a thief in
the night; in the which the hea
vens shall pass away with a great
noise, and the elements shall melt
with fervent heat, the earth also
and the works that are therein
shall be burned up.

HCSB reads: But the day of the

Lord will come like a thief;4 on that
day the heavens will pass away
with a loud noise, the elements will
burn and be dissolved, and the
earth and the works on it 4will be
disclosed.5 Footnotes: 3:10
Other mss add in the night. 5 3:10
Other mss read will be burned up.

(The NA reads, . . . the elements will

(The KJV translators used great
melt in the intense heat, and the earth
noise and shall melt with fervent and its works will be exposed. Notice
heat from the more-refined TR
how the HCSBs will burn and be
rather than the . . . . Burning with dissolved, and will be disclosed,
intense heat, will be destroyed, is a disagree with its own Greek. In the
more accurate rendering. Terrible night is outweighed numerically [vg],
noise originated from Tyndale.)
but the latter is in the vast majority.)

(The NA27 reads thelmati, will,

resolve, purpose, or design
not was ever made. For no
prophecy ever came by the will of
man, but, by the Holy Spirit, holy
men of God spoke bests all these.)

NIV

PROBLEM

The Byz. text, 2, A, and five

other significant uncials, plus the
Harclean and Bohairic, read for
us. Opposing minority testi
mony on behalf of for you
(The NA27 provides no opposing
exists only in Greek cursives 69
evidence for the omission of for (15th), 1505 (11th), a few Byzan
[or on behalf of] us, but only for
tines, a single Vulgate MS, and
for you rather than for us.
nd
Suffered is incorrect, as is who the Syriac Peshitta (2 ), accord
27
ing to the NA .
ever suffers and the.)
Reads: Therefore, since Christ
suffered in his body, arm your
selves also with the same atti
tude, because whoever suffers in
the body is done with sin.

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 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 holyincluding
codices , A, (800 AD), and
, plus 33, one OL, all Vulgate,
and the Peshitta and Harclean.
The 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 appearing in
partial support of the NA is that A,
B, C, and 81 use the masculine
form, while the /TR and NA use
(Into gloomy dungeons was chang the feminine. The best testimony
(The Greek seirais zophou means ed to in chains of darknesscor favors the reading: 72; P; Psi;
chains of darknessperiod. Yet rect. But sent should be cast, and 33; 1739; Vulgate; Syriac. Some
putting, delivered. Similar to
some use the Greek reading ap
moderns write such things as, . . .
seirois, at left, , and a few Byz.,
pearing in the partial source of the read sirois. A, B, C, and 81 read
In prof. writ. is a pit (Thayer).
1881 ERVWestcotts & Horts seiroi [masculine plural]. This is Vincent wrote, The best texts . . .
seirois, the masculine form.)
substitute . . . pits or caverns. No!
an improvement.)

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; . . .

NASB reads: . . . in which the

heavens will pass away with a
roar and the elements will be de
stroyed with intense heat, and the
earth and its works will be 15 burn
ed up. Footnote: 15 Two early
MSS read discovered. (Uncials
and B.)

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. (The majority!)

(The Greek word rhoizedon

[rhoyd-zeh-donn] here literally
means loud noise, and is used
uniquely in this context in the New
Testament. It also means with a
great noise, whizzingly [hissing]
with a crash, or with roaring
speed.)

The reads, heavens will pass

away with a great noise (rhoize
don), 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 discovered [or exposed].
The Byz. is supported by A, 048,
33, 81, 1505, 11 other specified
Greek, the Syriac Harc./Pal., the
Coptic Bohairic, and the Lections
(UBS4). Opposing are , B, K, P,
seven specified Greek, a few Byz.
mss, and the Syriac Philoxenian

(The Greek eurethsetai, meaning

will be discovered/ found, observ
ed or gathered, here is substituted
in the NIVand other modern ver
sionsfor katakasetai, meaning
burned up, in the KJV, TR, and
Byz. NIV 2011 adds done after
everything. Laid bare is even
(6th). A landslide victory!
wrong from the NU Greek!)

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.

HCSB
Reads: But if we walk in the
light as He Himself is in the
light, we have fellowship with
one another, and the blood of
Jesus His Son cleanses us from
all sin.

NASB

NIV

PROBLEM

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.

This is another of many examples

of lower Christology among the
modern versions: Christ is
separated from Jesuspossibly
stemming from early Gnosticism.
Note how the NASB committee
completely misinterpreted the
meaning of walk in the light,
whichin this contextis en
tirely removed from some type of
physical illumination in Gods
presence. The NASB committee
also misinterpreted light (Gods
essence) as evidently being a lit
eral manifestation of phs: lu
minescence. They also capital
ized Light, as if to indicate it
might represent the Holy Spirit,
or some manifestation thereof, or
some other divine entity. The
is supported by A, 33, three
OL, the Peshitta, and the Bohair
ic. (A and 33 are partially Byzan
tine.)

(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)

(All three of these modern ver

sions, and others, are without
Christou, Christ, following Ie
sou, Jesus. This may be the res
ult of ancient scribal malice delib
erately to dis-join the two terms
which completely define Christs
identity: Jesus (his name)the
Lord savesand Christ, His pur
pose: Christ and Messiah [Messias ]
each meaning Anointed One. In
(About walking in this light,
addition, in the HCSB, the trans
Henry Alford [nineteenth century] lators have inserted Himself,
wrote that it is . . . an identity in which does not appear in the NA
the essential element of our daily Greek. Autos [ow-tos], here mean
walk with the essential element of ing He, is sufficient. Also, no
Gods being.)
footnote appears for Christ.)

(No footnote appears for the

Majority reading. Again, the
NASB withholds information that
its translators evidently think may
confuse the reader, concerning
evidential weightolder manu
scripts versus number of manu
scripts. That is, the translators
hold back information because
they are sold on the earliest
manuscripts rather than the
overwhelming majority that op
pose. 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 HCSB: But you have an anoint

and all of
unction from the Holy One, and ing from the Holy One,
you have knowledge.10 Footnote:
ye know all things.
10 2:20 Other mss read and you
know all things. [PantaKJV
(As in both the Majority text and is in the accusative case and
neuter gender. Author]
the Textus Receptus [Stephens
1550, etc.], translators have added (The UBS4 and NA27 read oidate
the English word things to
pantes, you know all, but the
clarify meaning, but the word
HCSB committee mistranslates as,
all of you have knowledge, despite
obviously is not required for a
the fact that knowledge does not
complete understanding of the
appear in the Greek. The HCSB
verse.)
translators misunderstood the

NASB: But you have an

anointing from the Holy One,
and you all know.

(About you know all Matthew

Henry [1685] wrote, all these
things concerning Christ and his
religion. . . . Matthew Henrys
Whole Bible Commentary
[MHWBC] [See JFB agreement at
far right.])

phrase, and/or they thought contem

porary readers would not compre
hend. [Pantes also wrongly is in the
nominative case and masculine gen
der.] Majority support for you
know all [things] is overwhelming:
Byz.; A; C; 33; 81; 1505; 1739;
1881; 16 other numerics; Lect; three
OL; all Vulgate [vg]; the Peshitta
and Harclean; the Bohairic.)

(The NASB translators showed

sound judgment and wisdom in
this case, not altering unction,
or anointingfrom the Greek
chris-ma, meaning precisely
anointing or unction: Strongs
Reference Number [SRN]
5545. The NASB has no footnote.
You all know what? Part of the
NET note reads: The statement
you all know probably constitutes
an indirect allusion to the provi
sions of the new covenant men
tioned in Jer 31. The classic
biblicists and theologians of
yesteryear differ. [See far right.])

(The minority text actually has

greater overall support [but not in
the Greek], including the follow
ing versions: the Syriac Peshitta
[2nd]; the Sahidic [3rd or 4thnor
thern Egyptian]. Also: ;B; C;
Psi; P [024/ Byz./6th]; 323 [Caes./
mixed/12th]; 630 [mixed/14th];
945 [Byz./ 11th]; 1241 [Caes./
Alex./12th]; 1505 [mixed (Alex./
Byz.)/12th]; 1739 [Alex./10th]; pc
[few Byz. differing slightly from
the Majority].)

NIV: But you have an anointing

from the Holy One, and all of
you know the truth.18 Footnote:
18 Some manuscripts and you
know all things.
(The translators deviated from the
NU Greek, which reads kai oidate
pantes, and you all know. In a
recent Zondervan interlinear, they
simply added the English the
truth into both the interlinear and
the NIV English column. In the
preface, Greek scholar and teacher
Bill Mounce writes, May our
work help all of you using this
new interlinear to understand the
wonderful truths of Gods Word,
every word proceeding from
Gods mouth. . . . Modifying
Scripture, then proclaiming verbal
inerrancy, is wretched duplicity!)

Some variation of you all

know may sound more correct,
but it is the result of either an
inadvertent scribal error or a de
liberate alteration. Only , B, P,
Psi, a few Byz., and Hesychius
support this reading (NA27)! The
meaning of the verse is that, as
specified in the Jamieson-Faus
set-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
majority, would be correct. (See
HCSB notes for Byz. support.)
(Even text critic S. P. Tregelles
followed the Byz./TR reading in
his 1857-1879 editions!)

KJV

HCSB

NASB

NIV

PROBLEM

1 John 4:3 And every spirit

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

Reads: But every spirit who does

not confess Jesus3 is not from
God. This is the spirit of the anti
christ; you have heard that he is
coming, and he is already in the
world now. Footnote: 3 4:3 Other
mss read confess that Jesus has
come in the flesh.

Reads: . . . and every spirit that

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

Reads: . . . but every spirit that

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

(Christ [Criston] is omitted

by the NU, as is is [has] come in
the flesh. Tischendorf [1872]
who idolized Aleph Sinaiticus []
and Westcott and Hort [1870]
omit both, as well. [Westcott and
Hort idolized Vaticanus B, as well
as did influential critic Johann
Jakob Griesbach.] Tregelles
Greek edition also omitted both
Christon and en sarki elluthota
[el-ay-loo-thah-tuh], has come
in the flesh.)

(Note that v. 2, immediately

proceeding, reads, in the , By
this the Spirit of God is known:
Every spirit that confesses Jesus
Christ as having come in the flesh
is of God . . . According to the
practice of many ancient scribes,
as having come in the flesh
may have been removed deliber
ately from the exemplar [copying
source] with the thought that this
clause accidentally was inserted
into v. 3 by an earlier hand.)

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 Byzantines. At least
one modern interlinear shows
inclusion of having come in the
flesh, in the English below the
Greek, yet the translators omit
them in the accompanying text.
Supporting the vast majority of
Greek in reading Christ are K,
L, 049, 056, 0142, and 0245, plus
the Syp,h. As for having come in
the flesh, the , , , 33, and
all Syriac support. Opposing are
A, B, seven specified Greek, a
few Byz. mss, all the Vulgate
(vg), and all the Coptic.

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
able to stand?
withstand it? Footnote: 36 Some
27
(The NA fails to mention vital manuscripts his. (Vast majority!)
details about particular Revelation (Related to the note at immediate
MS evidence. But in two books J. left, for the NASB, very little
A. Moorman addresses this ma
Greek manuscript evidence is ex
(This scribal error is so obvious,
terial. In When the KJV Departs
tant. For example, unfortunately,
the correct reading should be
Erasmuswho used only about
from
the
Majority
Text,
he
meti
expected. Whose wrath? Obvious
culously describes the source for nine select mss for his 1516 Greek
ly Gods, which will punish the
the /TR Revelation: H. C. Hos NT translationhad few Revela
wicked. Yet modernists use the
kiers masterful collation of nearly tion Greek mss available to him.
Hence, for most of the book, he was
masculine plural autn [NU] to 200 Greek MSS. This work is
forced to translate available Latin
read their rather than autou,
based upon Greek MS groups 046 Vulgate into Koine Greek. Stand
his []masculine singular.
[Alex.] and the Andreas [Byz.],
has been changed to withstand it,
And why have the translators capi each comprising about 80 MSS.
following the modern tide of Bib
talized Their?)
These support the Majority.)
les: NCV; CEV; The Message.)

The text (at least 85%), joined

by A, P, 046, more, under gird
the KJV reading. The Greek
word autos (ow-tos), is a per
sonal pronoun used for both the
first- (my) and third-person (his/
their) cases, but note the prev
ious verse, 6:16, which refers to
the wrath of the Lamb immed
iately before v. 17 begins. Con
clusive. None of the five minus
cules opposing the reading
again, all Alexandrianis older
than the tenth century. (Greekwitness diversity is poor: only
Alex.)

(Spirit appearing before of

antichrist was added by the KJV
translatorsas well as those of the
NIVfor comprehension purpos
es. However, its usage here clearly
is unnecessary for reader under
standing.)

(The essence of this passage is not

only to warn against those proph
ets who do not acknowledge Christ
as the Son of God, but also to warn
against such persons and doctrines
which do not recognize Him as
God in the flesh! This is the spirit
of antichrist spoken of here, as
well. The HCSB does not follow
the NA Greek. Both the NASB and
the NIV more closely follow their
Greek sourcebut are incorrect.)

Revelation 6:17 For the

HCSB: . . . because the great
great day of his wrath is come;
day of Their 26 wrath has come!
and who shall be able to stand? And who is able to stand?
Footnote: 26 6:17 Other mss read
His.

Revelation 22:14 Blessed

are they that do his command
ments, that they may have right
to the tree of life, and may enter
in through the gates into the
city.

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 Sahidic. Support
ing the Byz. text are groups 046
(Probably a reference back to
(Not only is this reading out
Rev. 7:9 wrongfully repeated
weighed and outnumbered, but it and the Andreas, all the Syriac,
here. Most likely scribal error. No is incomplete. Wash their robes in and the Bohairic. (See 046 and
(The robes of glorified believers
what? The Lambs blood? If so, Andreas groups, within NASB,
are washed to white in the Lambs footnote for the Majority read
why would this not appear here?) above.)
blood, but not of their own merit!) ing!)

HCSB reads: Blessed are those

who wash their robes,12 so that
they may have the right to the tree
of life and may enter the city by
the gates. Footnote: 12 22:14
Other mss read who keep His
commands. (Most other mss!)

NASB reads: Blessed are those

who wash their robes, so that
they may have the right to the
tree of life, and may enter by the
gates into the city.

NIV reads: Blessed are those

who wash their robes, that they
may have the right to the tree of
life and may go through the
gates into the city.

KJV
Although imperfect, like every
other existing NT version (other
than originals), the KJV translation
is based upon refinements of the
Majority text tradition (Textus Re
ceptus) executed by matchless,
spiritually regenerate, orthodox
scholars of the 16th and 17th centur
ies. The lineage of the KJV repres
ents an overwhelming majority of
nearly identical Greek manuscripts
outnumbering the modern text
base by an 8-to-1 to 9-to-1 ratio.
The Byzantine lineage dates back
to the fourth century, if not earlier,
even according to nineteenth
century modernist F. J. A. Hort,
hence having a pure heritage ex
tending back more than 1,600
years.
The KJV was based on the content
of several earlier Reformation
Bibles, including 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).
The entire translation process for
the Authorized Version spanned
seven years, from 1604 (some
work) to the final editing work in
1610. Official work by the appoin
ted translation body began in
1607. The final initial version was
presented to James I in early 1611.
Note that no copyright ever has
been established for the KJV
something uncharacteristic of
every modern Bible version!

HCSB

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. Further
What Holman-Broadman does not more, the translators often use
tell you is that the HCSB is based early mss adroitly to offset con
on the corrupt modern critical texts vincing Byz. and other evidence.
when originally the plan was to at
least pattern the version after the
First released in 1966 by the
leadership of modern Majority text Lockman Foundation, supposedly
stalwart Arthur Farstad, who was a nonprofit, interdenominational
to perform as lead editor, but who ministry dedicated to the transla
died before the work began. Mod tion, publication and distribution
ernism reared its ugly head again, of the New American Standard
and the new lead and his cohorts
Bible, the Amplified Bible . . . ,
decided instead to use the NA27/
the NASB also underwent a sig
4
UBS critical editions as the foun nificant update in 1995. According
dation.
to the Lockman Foundation web
After having read some of the HC site, In 1995 the NASB was up
SB (the first revision in 2009), and dated, increasing clarity and read
having compared it to other modern ability. Vocabulary, grammar, and
versions, it is clear that this Bible sentence structure were carefully
reviewed for greater understand
changes word order (from the
ing and smoother reading. . . .
Greek) readily and often fails to
follow its own Greek text. It also is (Authors underlining.) It is cer
clear that it often reads like a para tain that the changes, being mo
dernistic, have further degraded
phrase rather than a literal.
Gods Word. Just look at the re
This HCSB does not remove any
vealing quote. Among the modern
footnotes from the previous. But it translations addressed herein, this
often does misrepresentatively use one underwent the fewest update
other rather than many (75+) when changesbut most are signifi
referring to & supporting mss.
cant.

The B&H Publishing Group, pub

lisher of the Holman Christian
Standard Bible (HCSB), quotes
from its HCSB Bible Study version
page, Developed in direct re
sponse to what focus groups asked
for, only one study Bible delivers
more than youd expectright
where youd expect it. How con
temporary and palatable is that?
The HCSB is referred to by its
publishers as an optimal equi
valent, meaning that the transla
tion and stylization folks believe
they have struck the ideal balance
between fidelity to the original
Hebrew and Greek, and to the
highest readability in English.

NIV

PROBLEM

The most classic, deceptive

literal-dynamic equivalence
version available, the NIV is a
subtly compromising bridge be
tween devotion to its own vacil
lating, corrupt Greek source text
and its commitment to a stylized,
modernistic concession to a wan
ton worldly readership. It softens
the Bibles critical warnings and
harsh realities, alters biblical doc
trine, and aggregately constitutes
a vitiated Gospel of positivism
eagerly embraced by both be
lievers and unbelievers. It is a ver
sion especially designed for and
appealing to those having itching
ears (2 Timothy 4:3). Because of
these qualities, the NIV has out
sold every other Bible version
since 1986with the KJV second.
(Marketing and stylization =
+sales.) In addition, with the 2011
NIV, nine footnotes have been re
moved, and the translators often
use some mss rather than
many mss to offset much Byz. &
other opposing testimony.

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 natur
alistic scholars and linguistic
stylists. Bible societies have
become a collective corporate,
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 representing 20
denominations translated the NIV
Bible. The same source states
The original NIV Bible was first that for 30 years the Committee
published in 1978 by the Interna on Bible Translation (CBT) has
tional Bible Society, then in 1984. labored to bring the Word of God
Currently, Zondervana leader in to people in contemporary Eng
contemporary, modernistic Bible lish. (That is, pedantic, sim
translationuses Bible data
bases owned by the International plistic, diluted and mistranslated.)
Bible Society (IBS). The NIVs
Now nearly every modern
modernistic associations are ex
amples of the complexity and pro translation states it is based on
fit that have infiltrated the Bible- the most ancient and best ma
publishing business: For more
nuscripts, and according to
than 200 years the IBS had been accepted principles of New Test
sharing Gods Word around the ament textual criticism. These
world. But in 2007, the IBS ad
joined the STL (Send The Light) modernistic methods yet have an
to become Biblica. Space is pro opponent in the spiritual form of
textual criticism: one wellhibitive to fully describe how
supported since the sixteenth cen
commercialized the ZondervanNIV relationship has become.
tury!

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 texts 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 of the contrasting readings in Codex Aleph, versus Vaticanus.) 2
Samuel P. Tregelles
Richard Simon (1638-1712), a Roman Catholic priest of the seventeenth century, is generally credited as being the forerunner of
modern biblical criticismutilizing 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 Alexandrinus

As for Codex Vaticanus B (03) Gk. 1209, its known history is meager, with only its approximate date of origin (c. 325-360 AD),
its text-type (Alexandrian) and its fifteenth-century discovery, to present, being known. The Vaticanus came into the possession
of the Vatican in 1444hence 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
The Word
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/Stephanus1503-1559) 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 (5,700-plus),
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 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) 1536 Coverdale Bible (first complete Bible
printed in English), the 1537 Matthews Bible (John Rogers1500-1555), the Great Bible of 1539, the renowned Geneva Bible (Pilgrims on the Mayflower) of 1560 (NT
first published in 1557, with William Whittinghams [1524-1579] verse numbersa first in the English NT), and the Bishops Bible of 1568. 15 (The first-recorded NT
version of the Bible to include verse numbering is Robert Stephens [1503-1559] 1551 Greek NT, its 1550 predecessor called the Royal Edition (editio regia), the latter
being the Greek underlying most Textus Receptus-based Bibles existing today. 16 Theodore Bezas (1519-1605) 1598 NT version is the only other TR popularly used
today.

One-volume interlinear

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, pure 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 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 source textand 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.

Said operational
models in the prefaces
of these new-age
Bibles describe how
interdenominational
translation committees,
with an excessive
emphasis on unification
among worldwide
Christendom, work to
eliminate discord (with
the price of compromising the bold truth of
Gods Word) . . .

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 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 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 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 model (SMRSource [encoded]-Message-[decoded] Receptor). Read the preface of virtually any
modern Bible version and 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 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 for alleged easier reading.

Common 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)

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 (d.
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.)

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 . . . .

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 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 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 used by Erasmus. 25 (Erasmus, a Reformation
humanistone dedicated to learning and enlightenment, not to human merit before Godwho believed in large-scale Roman Catholic
renovation from within the system rather than the necessary wholesale change that Martin 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
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, better-preserved 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 church and state, a transaction that resulted in all manner of ills among the Church.)

A
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 in. by 12.5 in.; octavo5 in. by 8 in. 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 [19 th], 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,
fatigue, 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 seventeen and eighteen 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 editions
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-)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
begotten 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

MANUSCRIPT TYPE

TIME SPAN

EXAMPLES

# EXTANT LANGUAGE

Alphabetical

Uncial (uppercase)

4th through 10th centuries

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

45

Greek

0 (beg. 20 cent.)

Uncials (beg. with 0)

3 through 14 centuries

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

266

(311 total)

Library: numerical

Minuscules (cursives)

9th through 17th centuries

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

2882

Greek

th

rd

nd

th

45

75

P (papyrus)

Uncial fragment

2 through 7 centuries

(Gospels/Acts, 225 AD), (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

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 conservative-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 editions 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, luminousness, 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) Egypt 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 (sih-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 (s),
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 edition (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 prophecy) in a Greek dictionary (lexicon) to
find the Greek-language equivalent. A transliteration example: the Greek word prohteuson (prophecy) converted to prophteuson. (This is opposed
to the process of translation, which involves direct conversion into the target language word meaning: here prophecy. For the above example in this
document, see Page 20, Luke 22:64, within the NIV 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) nonprofit, 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.

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

27

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 operation
unorthodox.

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
reading, researching and studying the following urgent, complementary issues:

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

V Bible manuscript history and characteristics (genealogies, paleography, writing and recording materials, etc.)
V Textual criticism (higher and lower)
V Christian church history
V Early heretical movements
V Content of modern Bibles (beginning with the controversial English Revision Version New Testament in 1881)
V Biblical and theological scholarship in the modern age
V Theological 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 doument (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, writer, and photographer, and one who has written published CG feature
articles, product reviews, and columns 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 numerous applications since 1995, and he has been a professional 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.
He is 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, 59, 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, 40, 45, 52
Adultery, 7
Agathe (Gk.: -a, -os, -osune/Gk.), 8, 25
Agioi (Gk.), 10, 36
Aionion (Gk.), 12, 23, 32
Aland (Kurt), 9
Aleph (Codex), 2, 4, 5-18, 20-38, 40, 42-45, 49
Aleppo (Codex), 41, 45
Alexander, coppersmith the, 2
Alexandria (Egypt), 44-45, 47, 52, 54, 62-64
Alexandrian (s), 5, 16, 19, 22-23, 25, 33-34, 38, 40-41, 43-45, 47,
48, 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), 33, 37
Antichrist, 19, 37-38
Antioch (-ian), 16, 41, 44, 50, 52, 54-55, 64
Apistian (Gk.), 7
Armenian, 28, 44, 50
Authorized Version (AV), the, 2, 21, 35, 39, 41, 44, 49, 51-52, 55,
65-66, 69-72
Auto (-s, -ou, -on/Gk.), 20, 37-38, 44
B (Codex), 2, 4-30, 33-38, 40, 42-44, 46, 50-51, 54, 56, 59, 65
Babylonian, 54
Basel, 43
Begotten, 22, 32, 47, 51, 67
Bentley, James, 2, 70-71
Berry (s), G. R., 42
Beza, 44
Codex (Bezae), 4, 8, 11, 21, 40, 45, 52, 57, 59-60
Theodore, 17, 22, 39, 41, 43, 45, 55
Bible, 2, 4, 6-10, 12-13, 15, 21, 23, 25, 28, 32, 37-57, 65, 69-72

Biblia Hebraica (Stuttgartensia), 45

Blood (-y), 10, 19, 28, 37-38
Bohairic, 5-10, 12-24, 27-28, 30, 32, 35-38, 45, 53, 59
Bombasius, Paulus, 43
Bomberg, 45
Brethren, 6, 9, 35, 53, 56
British and Foreign Bible Society (BFBS), 56
British Museum, 50
Burgon, John W., 2, 43, 50, 70-71
Byzantine (s, Byz.), 4-12, 14-41, 44-50, 52-55, 59-64
C (Codex), 5-10, 12-20, 22-28, 30-32, 34-37, 46, 50, 61
C2, 12-13, 23-24, 26, 31, 34
C3, 5, 7, 22-23, 26-28
Caesarean, 5, 8-9-, 20, 45, 47, 49, 54, 61, 63-64
Campianus (Codex M), 45, 61
Capernaum, 6
Catholic (Roman), 2, 29, 32, 39-40, 43, 47, 52, 54, 70
Epistles, 61-63
Cause (s, -d), 4, 6, 13, 29, 46, 68
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, 3, 8-9, 11-13, 17, 19, 22, 24-30, 32-33, 35-38, 44, 46-48,
52, 56, 66, 72
Christian (s, s, -ity), 2, 4, 31, 35, 37, 39, 43-46, 49-52, 56, 62, 7172
Christology (s), 5, 24, 26, 29, 37, 45
Christos (Gk.), 33
Church, 2, 4, 23-24, 30-32, 34, 39, 41, 43-46, 56-57, 64, 71-72
Cleanse, 37
Cleopas, 15
Cloud, 6, 17
David, 43, 45, 70-71
Codex (codice[s]), 2, 4-5, 7-8, 11-21, 25, 29, 34, 36, 40-47, 50-57,
59-61, 63, 65, 69-71
Commandments, 38
Conceive, 32-33, 47
Conclusion (s), 3, 8, 39-40, 42-43
Constantine, 2, 40, 43-47, 51, 55

Constantinople, 45, 60-63

Constantinopolitan, 16, 41, 50
Contemporary, 2, 4, 6, 13, 17-18, 23, 30, 37, 39-41, 44, 48, 53-54,
57, 65, 71-72
Convent, 40, 44, 47
Covenant, 10, 28, 37
Coptic (Egyptian), 4, 6, 8-9, 11, 13-19, 21-36, 38, 45, 50, 59, 62
Coverdale, 39, 41, 43
Critic(s), 2, 4, 12-13, 15, 17, 20, 23-24, 27, 29, 37-38, 40-42, 44,
47-50, 52-57, 52-57, 65
Critical apparatus, 3, 11, 13, 15, 23, 25 (notes)-27, 40, 47, 55, 59
Critical text (edition), 2, 4, 11, 18, 18, 20-22, 33-34, 39-40, 42, 4446, 48-49, 51, 53, 55, 62, 65
Cross, 14, 28
Curetonian (Syrian), 5-7, 9, 18, 21-23, 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
D (Codex), 4-18, 20-24, 45-46, 50, 57, 59
D1, 25-26, 30, 32
D2, 4, 20, 30, 32
Daimonion (Gk.), 12
Damnable, 2, 12
Danger, 4, 12
Darkness, 24, 36, 54
Delta (D), 5, 8-9, 11-14, 17, 23, 58-59
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, 46
Doctrine, 2, 8, 12, 16, 28, 32, 38-39, 43-46, 56, 68
Document (s, -ed), 2-4, 40-41, 43, 47, 49-50, 52, 55, 59-60, 65-66,
72
Document Glossary, 3, 44-57
Diocletian, 45
Doxes (Gk.), 10
Drink, 10, 27

E
E (Codex), 17, 19, 21, 50, 59-60 (Laudianus)
Ecclesiastical, 16, 41, 45, 49-50, 55
Ecumenical, 42, 46, 56
Egeneto (Gk. ginomai), 19

Egyptian (Egypt.), 4-5, 14, 17, 20, 25, 33, 43-44, 46-47, 50, 53-55,
59-60
Elzevir(s), 17, 22, 46, 55
Emperor, 45
Empire, 45
Enemy (-ies), 5, 34
English Revised Version (ERV), 2, 4, 15-16, 24, 36, 39-40, 44, 4648, 55
Ephesians (Eph.), 19, 29-30, 47-48, 60, 68
Ephraemi Rescriptus (Codex C), 47, 52-53, 55, 60
Episkenoo (Gk.), 27, 47
Erasmus, Desiderius, 17, 22, 30, 35, 38-39, 41, 43, 55, 70
Estienne (Stephanus), Robert, 22, 30, 41, 47, 55-56
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, 4-5, 8-12, 15-17, 19-20, 22-28, 31, 33, 35, 38, 42, 44-52,
55-56, 60, 64

F
F (Codex), 11, 17, 19, 21, 25-31, 50, 59
Faith (-ful, -fulness), 7, 14, 19, 31, 33-34, 43, 52, 67, 69-72
Family (1 and/or 13), 5, 16, 18, 45, 49, 62 (1739)-63 (2127, 1424)
Family, 45(Aleppo)-46 (Elzevir)
Farstad, Arthur L., 17, 21, 39, 41, 48
Father (s), 2, 4, 8-9, 14, 16, 18, 20, 22, 24, 26, 29-34, 40-41, 45-52,
54, 56-57, 64, 67-68, 70-72
Feet (anatomy), 21, 25
Ferrar (Group), 20, 45, 62
Fifteenth (century), 40
15th, 5, 10, 36
Fifth (century), 13, 43-48, 51-53, 55
5th, 7, 7, 9-10, 13, 16, 18, 21-22, 24, 30, 45, 59
Fire, 13, 36, 47
First (century), 26, 39, 44, 46-47
1st, 50
Firstborn, 4, 66
First Rabbinic Bible, 45
Flesh, 22, 24-25, 29, 31-32, 36, 38, 44, 46-47, 67
Forgive (-ness), 10, 12, 14, 20, 22, 27
Fornication, 7
Fourth (century), 2, 15, 34, 39, 41, 44-48, 51-54, 56
4th, 5, 9, 14, 18-19, 21, 23-24, 30, 37, 45-46, 50, 59
Friderico-Augustanus, 40, 47
Functional equivalence, 42

I
G (Codex), 11, 17, 19, 21, 25-31, 59
Ghost (Holy), 12, 36, 68
Ginomai (Gk.), 19
Glory, 2, 4, 10, 16, 27, 31-32, 72
Gnosticism, 2, 26, 32, 37, 46-47
Gnostic, 22, 28, 32, 44
God, 2, 4-9, 11-12, 14-17, 19-20, 22-32, 34, 36-40, 42-45, 47, 5051, 53, 55-56, 67-68, 70-72
Godliness, 29, 31
Gothic (version), 47, 50
Grace, 19, 27, 30, 41, 70-72
Greek, 2-23, 25-42, 45-58, 64-65, 72
Apparatus (-es), 3, 6-7, 9, 11-14, 16, 20-21, 23, 26-27, 31, 35,
54
Manuscripts, 2, 4-11, 13-15, 17- 25, 30-31, 33-37, 39-57, 6465, 69-71
MSS/mss, 4-31, 33-39, 43, 50, 59, 64
NT, 2, 4, 9, 11-12, 14-15, 17-19, 21, 24, 27-28, 31, 35, 38-42,
44-45, 47-57, 60, 65, 69
Source, 4-8, 10, 12-14, 16-19, 21-27, 29, 31-32, 35-42, 44,
47-48, 51, 55, 57
Text (s), 2-29, 31-57, 59-65, 69-72
Griesbach, Johan Jakob, 38, 40, 46, 48

H
H (Codex), 11, 17, 19, 21, 30, 32-33, 59
H-c (third copyist), 32
Hades, 6, 48
Haplography, 17, 32, 48
Hate, 5
Harclean (or Harklean), 4-7, 9-18, 20-27, 29-30, 34, 36-37, 48,
52, 59
Heaven (s, -ly), 6, 9-10, 14, 16, 18-19, 22, 26, 32-33, 36, 48, 52,
67-68
Hebrew, 2, 10, 28, 39, 41, 44-47, 51-52, 54, 70-72
Hebrews, 10, 32-34, 47-48, 60-61
Hell, 6, 13, 30, 36, 48
Heretic (-al, heresy), 2, 4, 22-23, 29, 39, 44, 46-48, 52, 72
Hexapla, 52, 54
Holy, 2, 10, 12, 16, 18, 29, 36-37, 41, 44, 48-49, 53-54, 56, 67-68
Hodges, Zane C., 17, 41, 48
Hort, Fenton John Anthony, 16, 21-22, 24-25, 36, 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

Identical (-ly), 4, 7, 13, 22, 25, 30-31, 39, 50-51
Ido (Gk. ido, idou, ide), 5, 11, 48
Illumines, 52
Image, 32
Immorality, 7
Impotent, 25, 44
Inactive, 34, 44
Insert (s, -ed, -ion), 4, 7-8, 12, 15-17, 19, 23-25, 27, 29, 31-33, 35,
37-38, 48, 50, 55-57
Inspiration, 2, 34, 43, 55-56
Intentionally, 48
Interdenominational, 39, 42, 46
International Bible Society (IBS), 39
Interpolation (s), 4, 8, 14-15, 17, 25, 34, 42, 45, 48
Interpret (-ed, -ers, -ation[s], mis-), 6, 10, 29, 37, 43, 48, 52-53
Instrument (s), 32, 43, 51-52
Irenaeus, 2, 45

J
James
An apostle (brother of Jesus or James the Lesser), 4
King (England), 39, 43, 49
the Book of, 34
Jeremiah (the Book of), 47
Jerome, 29, 49, 52
Jerusalem, 16, 22, 50, 64
Jesus (Christ), 4-5, 7-11, 14-17, 19-20, 22, 24, 26-32, 37-38, 4445, 50-52, 56, 66-68, 72
Jew (s, -ish), 8, 45, 47, 54
John
The apostle, 37
Jesus step-brother, 4
The Baptist, 11
The Gospel (Book), 21-24, 26, 28, 48, 51, 53, 60-62, 65, 6768
Jones, Floyd Nolen, 2, 70-72
Joseph, 4, 16
Joses (Joseph), Jesus step-brother, 4
Judah, 54
Judas
Jude, Jesus step-brother, 4
Judgment, 4, 12, 26-27, 36-37, 43, 68
Justifiy (-ies, -ied, -cation), 5, 17, 19, 31
Justinian, 45

M
K (Codex), 9-10, 17, 20-21, 25, 27, 29-31, 33-36, 38, 59
Kairon (Gk.), 25
Kardias (Gk.), 35
Kata (Gk.), 6, 9, 25, 32
Katabolen (katabibasthse, katabas/Gk.), 6, 22
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, 6-7, 10, 12, 14-16, 19-25, 29-31,
33-39, 41-43, 55
Kittel, Rudolph, 45
Gerhard, 55
Kriseos (Gk.), 12
L (Codex), 4-24, 27, 30, 34-35, 38, 40, 53, 59
Lachmann, Karl, 40, 49, 56
Lamb, 38
Lamentations, 10
Language (s), 5, 7, 25, 31, 35, 52, 54-56, 72
Latin, 6-8, 10-13, 16-17, 19, 22-24, 26-27, 29, 31, 33-35, 40, 4547, 49, 51-53, 55-56, 59-61, 63
Latin, Old, 4-15, 19-21, 23-26, 29-32, 49-50, 52, 57, 59, 6364
Latin Vulgate (common), 4-38, 46, 49-50, 52, 56, 59, 62-63
Vulgate (common), 49, 56
Law (s, -less), 15, 26, 28, 69
Lection, 26, 29, 31, 34, 49
Lectionary ( , -ies), 8, 11, 45-46, 49-50, 53, 57, 59, 63-64
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, 56
Light, 24, 29, 37, 39, 52
Loimoi (Gk. loimos), 9
Lord, 2, 5, 16-17, 19, 23, 26-27, 30-32, 35-37, 42
Love, 5, 14, 35, 68
Lowring, 6, 49
Lucian, 41
Luke
The apostle, 42
The Gospel (Book) of, 5, 7-10, 19-22, 24, 31, 48, 55, 61-62,
65, 67
Luminous (-ness), 29, 50
Luther, Martin, 43

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), 13, 16, 35, 50, 56
Man, Son of, 7, 10, 17, 19, 22, 67
Manuscripts, 2, 4-11, 13-15, 17-25, 30-31, 33-37, 39-57, 64-65,
69-72
MS/MSS (ms/mss), 4-31, 33-39, 43, 59-62, 64
Marcionism, 46
Marginalia, 45, 50, 61-62
Mark, the Gospel (Book of), 5, 7, 9-15, 20, 42, 48, 61-63, 65, 67
Mary, 4, 15 (Magdalene)-16
Marry (-ies, -ied, -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, 41, 43
Melchisedec (Melchisedek), 32
Mercy, 5, 20
Mesrob, 44
Messenger, 11
Messiah, 9, 11, 24, 32-33, 37
Metzger, Bruce, 9, 43, 53-54, 57, 70
Miller, Edward, 2, 43, 50, 71
Millstone, 13
Minority (text), 2, 4-10, 12-16, 18-22, 24-27, 29, 31, 34-38, 42, 46,
64
Minuscule, 2, 9-10, 12-14, 18, 23, 32, 34, 38, 45-46, 49-51, 56, 6263
Modern (s, -ism, -ist, -istically, -ize), 2, 4-40, 42-48, 50-57, 59-60,
62-63, 65, 70-72
Moichatai (Gk.), 7
Monastery, 2, 40, 44, 46-47, 55, 62
Monogenes (Gk.), 22, 51
Moorman, J. A., 2, 21, 30, 35, 41, 51-52, 65, 70-71
Mother, 6, 16, 45
Mounce
Robert, 42, 57
William (Bill), 15, 37, 42

N
NA (Nestle-Aland), 3, 5, 7, 16, 12-17, 22-23, 27-28, 33, 35-38, 51,
55, 65
Name, 4, 18, 22, 33, 37, 40, 58, 64, 67
Nation (s), 9, 22, 31
Naturalistic (-ally), 4, 6, 20, 39-44, 46, 52, 54-56
Nestle-Aland, 3, 5, 7, 16, 40, 42, 48, 51, 59, 65, 72
Never, 2, 12, 36, 40, 43, 55, 60
New Testament, 2, 4-5, 8, 13-15, 20-22, 25, 27, 29, 32, 34, 36, 3942, 44-49, 51-57, 65-66, 69-72
Nile River, 46, 52
Nineteenth (century), 2, 37, 39-40, 43, 46, 51, 53-54, 56, 72
NT, 2, 4, 7, 9, 11-12, 15, 17, 19, 21, 24-25, 27-28, 30, 35, 39-42,
44-45, 48-52
NU (NA/UBS text), 6-13, 15-18, 20-39, 42, 50-51, 53, 71
Number (s, -ed, -ing) 6-7, 15, 24, 37, 39, 41, 45, 47, 52-53, 56-57,
64
Numerous, 4-5, 17, 21, 40-41, 46-47, 51-52, 72

O
Oath, 24, 32
Obedience, 14, 30, 35, 44
Oinon (Gk.), 10
Oldest, 2, 15, 17, 19, 35, 45, 55, 60, 70-71
Old Testament, 10, 40-41, 45-47, 49, 52, 54-55, 72
OT, 11, 15, 17, 29, 41, 45, 47-50, 52, 54-55, 60, 62, 72
Omission (s), 4-5, 9-10, 12-14, 16-17, 19-21, 23-24, 26-29, 33, 3536, 42, 48, 54, 64-65, 67-68
Omit (s, -ted, -ting), 5-10, 12-21, 23-28, 30-32, 34-36, 38, 48, 6669
Onikos (Gk.), 13
One, 9, 17, 22, 32-34, 37
Only (Son), 22, 67
Oppose (s, -ed, -ing ), 7, 13, 18, 21-22, 24, 29, 33, 37-38, 55-56
Outnumber (-ed, -ing), 7-8, 10, 20, 23-24, 26, 31, 33, 38-39, 56
Oxos (Gk.), 10

P
P (Codex), 11, 17, 24-25, 27-30, 32-38, 59
Pagan, 2, 47
Paleography, 72
Panta (Gk., -es), 18, 27, 37
Papyrus (-ri)
Papyri, 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

Paradothenai (Gk.), 11
Parakupsas (Gk.), 21
Parallel (-ism, -ization), 5, 12, 20, 25, 40-41, 44, 46, 48, 52, 56
Parchment, 47, 60-63
Parents, 16
Partial (-ly), 8, 13, 15, 35-37, 44, 46, 50, 52, 66, 72
Pass (-ed), 19, 21, 24, 27, 36, 67
Passage (s), 4-5, 11, 15, 17-19, 31, 33, 38, 42-43, 47, 51, 53, 67, 72
Passion, 29
Patristic, 29, 50
Paul, the apostle, 2, 26, 28, 30-31, 47
Pauline (s), 29, 44, 47, 49-50, 60-63
Peace, 16, 25, 30
Pen (-ned), 2, 30, 51-56
Pentateuch, Samaritan, 46, 54
People (s, s), 2, 5, 12, 15-16, 26, 28, 31-32, 34, 39, 43, 45, 47, 50,
52-53, 56
Percent, 2, 4, 9-10, 12, 14, 20, 40-41, 43-45, 50, 53-54, 56
%, 5-16, 18-20, 24, 26-28, 31, 38, 40, 60, 64
Perfect (-ly, -ed, im-), 20, 27, 33-34, 39, 43
Pericope (Lat.), 45
Perish, 23
Perpetual, 4
Persecute (-d, -ion), 5, 19, 31, 34, 45, 52
Persia, 54
Person (s, -al, -ally), 2, 8-9, 20, 28, 32, 34, 38, 40, 42, 44-45, 47,
49, 51, 56, 65-68
Peshitta, Syriac, 4-7, 9-18, 21-24, 26-27, 29-30, 34-37, 48, 50, 52,
59
Pestilence (s), 9
Peter
The apostle, 2, 18, 21, 35
1 Peter, 17, 31, 35-36, 68
2 Peter, 2, 36, 60, 62, 68
Phantom, 41, 46
Pharisees, 8-9
Philetus, 2
Philological, 40, 44, 49
Philosophy, 2, 54
Philoxenian, Syriac, 36, 48, 52, 59
Phos (Gk.), 29, 52
Physician, 12, 42
Pieces, 8, 21
Pisteuon (Gk.), 23
Pit (s), 36

Plenary (-ily), 43, 55-56

Pneuma (Gk.), 29, 53
Polyglot, 46-47
Complutensian, 17, 41, 46
Poor (-ly), 6, 14, 21, 26, 30, 34-35, 38, 53, 61-62
Popularity, 4
Popularized, 40
Popularly, 41, 54
Population, 54
Porneia (Gk.) 7
Portion (s), 4-8, 12, 14, 17, 19-20, 22-23, 25, 29, 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, 50, 52
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 (-er, -ing), 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, -tion, -ing), 2, 4, 21, 29-30, 40-49, 52-53, 55-56, 7172
Pregraph (Gk.), 27
Profane, 2
Profit, 39, 57
Promise (s, -d), 10-11, 24, 36, 55
Prophecy, 10, 15, 20
Prophet (s), 2, 11, 24, 36, 38, 56
Propheteuson (Gk.), 20
Proponent, 40
Propose (-ing), 55
Proseuchesth, 5
Prosopon (Gk.), 20
Protestant, 47, 53, 56
Prove (s, -d, -n), 2, 4, 12, 39, 45-46, 48

Proverbs, 14, 43
Provide (s, -d, -ing), 9, 12, 16, 25, 32, 36, 41-43, 51, 72
Providential (-ly), 43
Psalm, 10, 43, 63
Pseudo, 2, 4, 49, 52, 72
Psi (Y), 13-20, 26-28, 30-31, 34, 36-38, 58
Public (-ly), 7, 18, 27, 43-44, 47, 72
Publication (s), 39, 41, 55, 70-72
Publish (-ed, -er, -ing), 2, 16, 39-41, 44, 46-49, 53-57, 70-72
Pulp, 52
Pure (-r, -ly), 23, 29-30, 34-35, 39, 41, 46, 49, 52, 55, 61
Purgatory, 52
Purged, 32
Purify (-ies, -ied, -ication [-al]), 29, 32, 35, 37
Purpose (s), 5, 12, 29, 36-37, 46, 49, 54-55
Purrazi (Gk.), 6

Q
Quarto, 46
Quenched, 13
Quote (s, -ation [s]), 11, 15, 17, 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, 28
Rationalism, 40, 48, 53
Reader (s, s), 5, 7-10, 12, 14-15, 17-18, 23, 26, 30, 35-37, 44, 51,
55, 65, 69
Readership, 18, 23-24, 32, 39
Reading (s), 3-5, 7-12, 14, 16-42, 44, 46, 50, 53-54, 56, 59-61, 6465, 69, 72
Real, 2, 16, 46
Rebuke (s), 7, 31
Receive (-d), 9, 28, 31, 33, 47, 55
Receptacle, 48
Receptor (decoding), 42
Receptus, Textus, 4, 6, 10-11, 16, 22-24, 29, 33, 35, 37, 39, 41, 43,
46-49, 51, 55-56
Records, 16, 52
Redeem (-ed), 4, 19, 27

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

Refer (s, -ring), 2, 6-7, 10-12, 15-18, 20, 22-23, 25, 28-30, 33-35,
38-40, 44-45, 47-51, 53, 55, 57
Reference (s), 2-3, 9-10, 13, 17, 20-22, 24, 26, 28, 33, 35, 37-38,
41-42, 46, 50, 53, 55-57, 59-60
Regenerate (-d, un-), 26-27, 39, 47, 52
Region, 41, 54, 64
Reign (s, -ed), 33, 43, 49, 54, 69
Reject (-ed, -ing, -ion), 2, 8, 12, 48, 54-55
Release (-d), 2, 4, 39-40, 47-48, 54
Reliable (un-), 24, 52, 55
Reformation, 22, 39, 43, 45-46, 49, 53
Rejoice, 16
Remain (s, -ed, -ing), 2, 12, 18, 22-23, 27, 33, 45, 48, 53
Remembrance, 26
Remiss, 4
Remission, 10, 22
Removal, 13, 20-22, 24, 67
Remove (s, -d), 4-39
Repent (-ance), 5, 8, 22, 32
Repetition, 13, 25, 30-31
Replace (s, -ed, -ing, -ment), 4, 6-7, 10-11, 16-17, 21, 32-36, 4041, 46-47, 51, 53, 56-57, 68
Represent (-ed, -ation, -ative [-ness]), 2, 4, 21, 28, 32-33, 35, 37,
39, 41, 45, 47-48, 50, 53-55, 72
Reproach (-ed), 31
Reputation, 30
Research (-ed, -ing), 4, 41, 43-44, 50, 57, 71-72
Rescension, Antiochian, 41
Rescriptus, Ephraemi (Codex C), 47, 52, 55, 60
Reserved, 36
Residence, 27, 47
Resident (s), 54, 72
Respect, 35
Rest (s), 6, 15-16, 27, 69
Resurrection, 15, 29, 48, 52
Revelation (Rev.), The Book of, 32, 38, 53, 61
Reveal (-ed, -ing), 6, 21-22, 31, 39
Revere (-d), 13, 21, 32, 43-44
Reverence, 11, 27, 35
Revile (-ing), 31, 35
Revise (-d), 48, 65, 70-72
Revised Standard Version (RSV), 16
Revision (s), 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, 69
Rise, 9
Roar (-ing), 36
Robbery, 30
Robes, 38
Rodgers, John, 39
Roman Catholic (-ism [s]), 2, 29, 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

S
S (Codex), 17, 21, 59
Sacred, 2, 11, 30, 43
Sacrifice, 5, 28, 32, 42
Saducees, 8
Sahidic, 5-17, 19-21, 23-24, 30, 32, 34-35, 37-38, 53, 59, 61
Saint (St.) Catherines Monastery, 2, 40, 44, 47, 55, 60
Salem, 50
Salvation, 8, 14, 22, 28, 32-33, 35, 42, 48, 52
Samaritan Pentateuch, 46, 54
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 (Saviour), 19, 31, 66-67
Sawn (sawed), 34
Say (-ing), 4-5, 7, 9, 12, 15, 17-18, 20, 23, 28, 32-33, 52
Saxony, 47, 49
Scandinavia, 47
Science, 2, 23, 40, 47, 55
Scholar (s, -ly, -ship), 2, 4, 6, 8-9, 13, 15, 17-18, 21, 23-25, 37, 3956, 65, 72
Scribe (s, -al), 2, 4-6, 8-9, 11-15, 17-18, 26-27, 29-32, 34-35, 3738, 40-41, 44, 46-48, 53-55
Scripture (s, -al), 2, 9, 12-15, 17, 19-20, 28, 32, 34, 37, 39, 41-42,
44, 46-49, 52-53, 57
Scrivener, F. H. A., 2, 43, 53, 70-71
Seat, 24, 26, 68
Second Coming, 26
Secret (-ly), 2, 40, 47, 70-71
Secretive, 47

Sect (s), 2
Seed (s), 7, 28, 33
Seirais (Gk.), 36, 54
Semler, J. S., 40, 48
Send The Light (STL), 39
Separate (-d, -ion), 5, 27, 31, 37, 48, 52, 56
Separatist, 31
Septuagint, 8, 10, 40, 46, 52, 54-55, 60, 71
Sepulchre, 15, 21
Seplveda, Juan Gins de, 43
Servant, 28, 30
Seventeen (-th), 40, 46, 52, 55
17th, 39, 50
Seventh, 2, 26, 34, 40, 48-49, 69
Sheepskins, 34
Showed, 4, 21, 33, 37
Sick (-ness, -nesses), 12
Sign (s), 6, 23, 42, 59
Significant (-ly, -ance), 4, 7-8, 13, 15, 17, 21-24, 28-29, 31, 35-36,
39, 42, 44-46
Silvanus (Silas), 30
Simon, Richard, 40, 54
Sin (s, -ned, -ful), 5, 7, 10, 12-14, 22, 25, 32, 34, 36-37, 50
Sinai (Mt.), 2, 40, 44, 47, 55, 62, 70-71
Sinaitic (-us), 2, 4-12, 14-18, 20-22, 24, 32, 34, 38, 40, 42-44, 46,
48, 52, 54-56, 59-60, 65, 69-71
Sinner (s), 5, 25
Sixteenth (century), 4, 39, 41, 45, 55
16th, 39
Skandalis (Gk.), 13
Slain, 34
Slave, 28, 30
Smote, 20
Society,
American Bible (ABS), 56
British and Foreign Bible (BFBS), 56
International Bible (IBS), 39
Trinitarian Bible (TBS), 41, 56
Sodom, 12
Son, 4-5, 7, 9-11, 17, 19, 22, 24, 26, 28, 30, 32, 37-38, 47, 51, 6768
Soul (s), 6, 17, 35, 37, 48, 52-53
Source (s), 4-8, 10, 12-14, 16, 18-19, 21-26, 29-36, 39, 42-43, 4647, 49, 51
Sovereign Grace Publishers, 41, 70-72

Spare (-d), 36
Speak (s, -ing), 6, 8, 11, 35-36, 45, 49
Special (-ly), 2, 31, 58
Specific (-ally), 11, 15, 17-18, 20, 22-26, 28, 30-31, 33, 44, 46, 4851, 54, 57
Specified, 17, 20-22, 24-26, 30-32, 35-38
Spirit, 8, 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), 2, 21, 28, 32, 35-36, 38, 54
Stand (s, -ing), 6, 8, 10, 19, 26, 33-34, 38, 41
Status, 2, 5, 22,
Stauron (Gk.), 14
Stephanus (Stephens), Robert, 35, 41, 49, 55
Stepped, 23
Stereo (Gk.), 31
Stone (s, -d), 8, 13, 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), 21, 26, 28-29, 32, 39
Stylized, 39
Subject (s), 4, 12, 68
Subjective, 18
Substance, 10, 33
Substitute (-d, -ing), 22, 27, 35-36
Suffer (s, -ed), 31, 33-36, 46
Sufficient, 27, 37
Sugklronomai (Gk.), 28
Support (s, -ed, -ers, -ing, -ive), 4-14, 16-39, 41, 43-47, 51, 56-57,
59, 62-63
Sware, 32
Sweat, 19
Swiss, 45
Sword, 34
Sworn, 24, 32
Synagogue, 49, 69
Synaxaria, 49
Syncretism, 2, 47
Synoptic, 42, 48, 64
Syria, 44, 54, 64
Syriac, 4-38, 46, 48, 50, 52, 54, 59
Syrian, 52, 54

T
T (Codex), 20, 22-23, 59
Ta (Gk.), 18, 27
Tabernacle, 33
Take (s, -n, -ing), 11, 26-27, 30-31, 39, 43, 47
Tanta (Gk.), 27
Tarried, 16
Tartarus, 36, 48
Tartarosas (Gk.), 36
Tas (Gk.), 12, 16, 30
Tatian, 24
Taverners, 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, 39
Temple, 8, 24, 54
Tempt (-ed), 34
Tent, 47
Tertullian, 2, 24, 45, 50, 52
Testament, 10 (covenant)
New, 2, 4-5, 8, 13-15, 20-22, 25, 27, 29, 30, 32, 34, 36, 39-42,
44-49, 51-57, 65-66, 69-72
Old, 10, 40-41, 45-47, 49, 52, 54-55, 72
Testamentum, Novum (Graece), 16, 42, 51, 72
Testimony, 5-7, 9-12, 18-20, 22-31, 33-36, 50
Text (s), 16, 4-10, 12-16, 18-21, 23-29, 31, 33-42, 44-52, 54-57,
60-65, 70-71
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.), 4-5, 7-12, 14-22, 24-25, 33-41, 44-50, 5255, 59-64
Caesarean (Caes.), 5, 8-10, 20, 22, 28, 37, 45, 47, 49, 54, 6061, 63-64
Critical (edition), 2-4, 11, 15, 18, 20-24, 33-34, 39-40, 42, 4449, 5153, 55, 62, 65
Majority (Maj., ), 4-6, 8-12, 14-39, 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, 17, 28, 34, 40-41, 44-47, 49-50, 52-57, 60-64

Textual, 2, 4, 14-15, 29, 39, 42, 47-48, 52-53, 56, 65, 71

Textual criticism, 3, 23, 39-40, 42, 51-52, 55, 57, 64, 70-72
Textus Receptus, 4, 6, 10-11, 16, 22-24, 29, 33, 35, 37, 39, 41, 43,
46-49, 51, 55-56
Thanks, 26
Thelemat (Gk.), 36
Theologian (s), 23, 37, 40, 44-46, 49, 51, 53, 55-56
Theological (-ly), 4, 22-23, 27-29, 40, 43-44, 48, 51-52, 55-56, 7172
Theopneustos (Gk.), 40
Theory (-ies), 4, 12, 15, 17-18, 20, 40-41, 46, 48, 54-56
Therefore, 9, 19, 21, 24-25, 27-28, 31, 34, 36
Thessalonians
The Book of (1), 30
The church of, 30
Theta (Codex, ), 4-20, 22, 24, 34, 36, 58
Thief, 36
Thing (s), 8-9, 11, 14-15, 18-19, 25-33, 35-37, 44, 67
Third, 2, 20, 26, 28, 33-34, 38, 40, 41-42, 44-45, 47, 49, 51 -52,
54-57
Throne, 10, 24, 29
Great White, 26
Throw (thrown), 6, 13, 24
Time (s), 2, 5-6, 14-15, 19, 21-23, 25, 32-33, 35-36, 39, 44-45, 47,
50-52, 54-55, 66
Timothy (Timotheus)
The apostle, 2, 3
The Books of (1,2), 2, 31, 39, 43
Tischendorf, Friedrich Constantine von, 2, 14, 16, 21-22, 38, 40,
44, 46-47, 51, 55, 65-66
Titus, the Book of, 2
Today, 2, 6, 14, 32, 41-43, 47, 51-52, 55-56, 70-72
Toil (-ing), 31
Tomb (s), 21
Took, 13, 15, 24, 30, 33, 43, 69
Torment (-ed), 5, 34
Total (s, -ing), 10-11, 19, 28, 40, 43, 49-50, 64-65
Touch, 31
Traditional (-ly), 11, 16, 41, 43, 45, 50-51, 54-55, 59, 65, 70
Translate (s, -d), 6, 10-11, 20, 28, 30, 34-35, 38-39, 41, 46-47, 49,
52, 55, 57, 64
Translation (s), 4-8, 11, 13, 15-18, 20-22, 24-27, 29-31, 33-36, 3844, 46-47, 49, 51-52, 54-56, 65, 67, 71-72
Translator (s), 2, 6-8, 10-16, 18-26, 28-31, 33-38, 43, 47, 55
Transpose (s, -d), 13-14, 23, 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, 41, 52
Triune, 56
Troubled, 23
Truly, 7, 23, 41
Truncate (-d), 17, 38
Truth (s), 2, 8, 11, 13-14, 18, 23, 27, 29, 31, 35, 37, 42-43, 46, 53,
68, 72
Turkey (country), 54
Twentieth, 2, 28, 54
Tyndale (s), 17, 30, 36, 39, 41, 43

Unity, 46
Universal (-ly, -ism), 2, 52, 55
Unofficial, 49, 52
Unorthodox, 71
Unproven, 18
Unregenerate, 26
Unseen, 48
Unsound, 2, 54
Unsubstantiated, 41
Unworthily, 27
Update (-d), 6, 8, 15, 22, 39, 51
Uper (Gk.: [h]uper), 5, 26
Upholding, 32
Upper, 48
Uppercase, 50, 56, 58
Urgent, 72
URL, 71
U.S., 72
Usable, 15, 20, 45, 47
Usage, 8, 22, 32, 55
Useless, 34

U
U (Codex), 17, 21, 59
Ulfilas, 47
Ultimately, 12, 40, 43, 55
Unadulterated, 41
Unanswered (-able), 2
Unbelief, 7
Unbeliever (s, -ing), 26, 30, 35, 39
Uncial (s), 4-6, 8-9, 11, 13-24, 26-36, 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
Undertaking, 72
Undermine, 4, 40
Underneath, 5, 20
Understand (-ing), 7, 9, 15, 35, 37, 39, 42
Understatement, 17-18, 22
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, 40, 54, 56, 72
UBS, 5, 7, 9, 12-14, 16, 20-25, 29-30, 32-33, 35, 37, 39-40,
51, 53-57

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

Versional, 19, 35, 46, 72

Vessel (s), 12, 43
Vicarious, 28, 32, 48
View (s), 17, 23, 45-46, 53-54, 71
Vincent, Marvin, 36, 70
Vinegar, 10
Virgin (-ity), 4
Vocabulary, 39, 48
Voice, 17
Volume (s), 22, 41, 44, 46, 48-50, 52-55, 72
Vulgate (Latin), 4-38, 46, 49-50, 52, 56, 59, 62-63

Wind, 29, 53
Wine, 10
Wisdom, 2, 13, 37
Witness (-es), 7-13, 15, 18, 20, 23-26, 28-29, 35, 38, 47, 51-52, 5960, 64, 68
Woe, 9
Woman (-en), 7, 16, 26
Word (Gods) , 2, 6, 15, 17, 29, 37, 39, 41-43, 56, 68 (Christ), 71
Works, 6, 32, 34-36, 42 (godly), 52
World (s, -ly), 19, 26, 31, 34, 38-39, 42, 44-45, 48, 51, 54-55, 67,
70-71
Worm, 13
Worthy, 19
Wrath, 19, 30, 38
Wretched, 37
Written, 2, 11, 17, 25, 27, 40, 42, 48-49, 51, 53, 56, 60-62
Wrong (-ly, -ful [-fully]), 6, 12, 20, 24-25, 28-31, 34-38, 43
Wrongdoing, 14

W
W (Codex), 4-14, 16-24, 59
Waite, D. A., 2, 45, 51, 71-72
Waldenses, 52
Walk (-ing), 25, 37
Wallace, Daniel B., 43, 57
Wander (-ed), 34
Wanton, 39
Wash (-ed), 38
Watch (-ful, -fulness), 15, 19
Water, 23
Weak (-ness), 18, 25-27, 44
Weather, 6
Wealth (-y), 14
Weight (influence), 6 35, 37
Weiss, Bernard, 16, 22, 51
Westcott, B. F., 16, 21-22, 24, 36, 38, 40-41, 46, 48, 51, 71
Western (text-type), 8, 28, 41, 45, 49, 52, 54, 57, 60, 62, 64
Wettstein, J. J., 46
Weymouth, Richard, 16, 51
Wheaton, 71
White, Great (throne), 16
Whittingham (s), William, 41
Whole (-ly), 17, 23, 37
Wholesale (change), 43
Whosoever, 4, 7-8, 13, 23, 34
Wicked, 15, 38
Widow (s), 9
Wife, 7, 26

X
X (Codex), 6, 17, 21

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

Z
Z (Codex), 4, 6-10, 59
Zoen (Gk.), 23
Zondervan (s), 5, 8, 20-21, 32-33, 37, 39, 42, 57, 71
Zophou (Gk.), 36, 54