m

uring the last several years of the life of the apostle Paul (Hebrew ldquoSaul Paulusrdquo c 2-68 AD) heresy already was developing a stronghold in an attempt to thwart the sacred teachings and doctrines as the very books of the New Testament of the Holy Scriptures were being penned through the verbal inspiration of God Wrote Paul about six to seven years before his martyrdom ldquoO Timothy keep that which is committed to thy trust avoiding profane and vain babblings and oppositions of science falsely so calledrdquo (1

Timothy 620) Paul also spoke against several heretics among them Hymenaeus and Philetus (2 Timothy 217) and Alexander the coppersmith (2 Timothy 414) In Titus 310 Paul wrote ldquoA man that is an heretick after the first and second admonition rejectrdquo And also the apostle Peter (c 1 BC to 68 AD) who wrote in 2 Peter 21 ldquoBut 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 destructionrdquo

Some of these ldquohereticsrdquo represented the early yield of ldquoGnosticismrdquo 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 glorya The word gnosis means knowledgeb (or science) hence Paulrsquos early reference to a ldquoscience falsely so calledrdquo 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 8c

By the fourth century however 37 Fathersrsquo written contributions outweighed those represented in the misguidedly celebrated Greek mashynuscripts Aleph (Sinaiticus) and B (Vaticanus) dated 325-360 AD by 657 percent to 343 percentd 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 Catherinersquos Monastery on Mt Sinai in Egypt in 1844e Vaticanus B was the first entry appearing in the Vatican Library back in 1475f

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 ldquoRVrdquo) New Testamentg 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 Godrsquos Word has incontrovertibly been proved Never has any opponent triumphed over Godrsquos wisdom having appeared in the ldquounanswered and unanswerablerdquo arguments of the few stalwart orthodox Christian scholars of the nineteenth and twentieth centuriesmdashJohn 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 AWaite and others

a J N D Kelly Early Christian Doctrines (Peabody Mass Prince Press Hendrickson Publishers 2004) p 22b Kelly Early Christian Doctrines 22c Kelly Early Christian Doctrines 22d J A Moorman Early Manuscripts Church Fathers and the Authorized Version (Collingswood NJ The Bible for Today Press 2005) p 116e James Bentley Secrets of Mount Sinai The Story of Finding the Worldrsquos Oldest Bible mdash Codex Sinaiticus (London Orbis Publishing 1985) p 86f William Henry Paine Hatch The Principal Uncial Manuscripts of the New Testament (Chicago The University of Chicago Press 1933) Plate XIVg Wilbur N Pickering ldquoThe Identity of the New Testament Textrdquo in Floyd Nolen Jones Which Version is the Bible 19th ed rev and enlarged (Goodyear Ariz

KingsWord Press 2006) p 163

uring the last several years of the life of the apostle Paul (Hebrew ldquoSaul Paulusrdquo c 2-68 AD) heresy already was developing a stronghold in an attempt to thwart the sacred teachings and doctrines as the very books of the New Testament of the Holy Scriptures were being penned through the verbal inspiration of God Wrote Paul about six to seven years before his martyrdom ldquoO Timothy keep that which is committed to thy trust avoiding profane and vain babblings and oppositions of science falsely so calledrdquo (1

Timothy 620) Paul also spoke against several heretics among them Hymenaeus and Philetus (2 Timothy 217) and Alexander the coppersmith (2 Timothy 414) In Titus 310 Paul wrote ldquoA man that is an heretick after the first and second admonition rejectrdquo And also the apostle Peter (c 1 BC to 68 AD) who wrote in 2 Peter 21 ldquoBut 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 destructionrdquo

Some of these ldquohereticsrdquo represented the early yield of ldquoGnosticismrdquo 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 glorya The word gnosis means knowledgeb (or science) hence Paulrsquos early reference to a ldquoscience falsely so calledrdquo 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 8c

By the fourth century however 37 Fathersrsquo written contributions outweighed those represented in the misguidedly celebrated Greek mashynuscripts Aleph (Sinaiticus) and B (Vaticanus) dated 325-360 AD by 657 percent to 343 percentd 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 Catherinersquos Monastery on Mt Sinai in Egypt in 1844e Vaticanus B was the first entry appearing in the Vatican Library back in 1475f

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 ldquoRVrdquo) New Testamentg 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 Godrsquos Word has incontrovertibly been proved Never has any opponent triumphed over Godrsquos wisdom having appeared in the ldquounanswered and unanswerablerdquo arguments of the few stalwart orthodox Christian scholars of the nineteenth and twentieth centuriesmdashJohn 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 AWaite and others

a J N D Kelly Early Christian Doctrines (Peabody Mass Prince Press Hendrickson Publishers 2004) p 22b Kelly Early Christian Doctrines 22c Kelly Early Christian Doctrines 22d J A Moorman Early Manuscripts Church Fathers and the Authorized Version (Collingswood NJ The Bible for Today Press 2005) p 116e James Bentley Secrets of Mount Sinai The Story of Finding the Worldrsquos Oldest Bible mdash Codex Sinaiticus (London Orbis Publishing 1985) p 86f William Henry Paine Hatch The Principal Uncial Manuscripts of the New Testament (Chicago The University of Chicago Press 1933) Plate XIVg Wilbur N Pickering ldquoThe Identity of the New Testament Textrdquo in Floyd Nolen Jones Which Version is the Bible 19th ed rev and enlarged (Goodyear Ariz

KingsWord Press 2006) p 163

I Cover Page 1II Preface 2III Introduction 4IV Verse Comparison 4V Conclusion 39VI Colophon 40

6Documented Discrepancies between the Majority TextTextus Receptus6and the Critical Text Editions Underlying Modern Bible Versions ESV (4th Edition)

By EDWARD E SCOTT

This notated comparison document serves to clearly identify and clarify some of the documented differencesmdashhere in 105 selected versespassagesmdashexisting between the King James Versionmdashand its ldquolegacyrdquo precursorsmdashand 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 ldquoByzantinerdquo text underlying classical Biblesmdashthe KJV and those preceding it in the sixteenth century Many of these modern theological ldquonaturalistsrdquo simply have perpetuated the twisted theories and the deplorable manuscripts and texts which led to the alarming production of the new-age pseudo-Bible the ERV From this unholy spring has flowed the multitudinous new tradition of false Bibles For this comparison the ESV NASB and NIV were selected for contrast to the KJV (and its underlying Greek texts) because of their popularity contemporary representativeness and identical NT textual base(Other editions of this document have been produced to include modern alternatives to the ESV version)

(The columns below illustrate the textualmdashand often doctrinalmdashdifferences among numerous selected verses of the New Testament Analysis is in blue and red)

KJV ESV NASB NIV PROBLEMMatthew 125 mdash ldquoAnd (Joseph) knew her not till she had brought forth her firstborn son and he called his name JESUSrdquo

ESV reads ldquo but knew her not until she had given birth to a son And he called his name Jesusrdquo

(Although ldquobut knew her notrdquo is correct the minority Greek source text ignores the fact that Jesus was Maryrsquos firstborn son ldquoMariamrdquo later had four additional sons with Joseph)

NASB reads ldquo but kept her a virgin until she gave birth to a Son and he called His name Jeshysusrdquo

(The Greek ouk eyivoskev [ook eginōsken] ldquohad no carnal knowledgerdquo [did not know her] is the same for the NASB and the NIV yet ldquokept her a virginrdquo and ldquohad no union with herrdquo both dynamic equivalents are used)

NIV reads ldquoBut he had no union with her until she gave birth to a son And he gave him the name Jesusrdquo

(The proven corrupt Greek manushyscripts Aleph [Sinaiticus] and Vatshyicanus [B] ca 325-360 AD other Greek Z and 071 plus several of the Old Latin Syrian and Egypshytian vie against 99-plus percent of the extant Greek mss)

The Bible clearly identifies in five places in the New Testashyment that Jesus had four other brothers (step) James John Joses Judas (Jude) [Matt 2 Mk 3] Support exists in the Majority text 18 significant uncials and the Syriac Peshitta (2nd cent) and Harclean (7th) plus the Armenian and Ethiopshyic Four Greek MSS and more against this support belief in Maryrsquos perpetual virginity

Matthew 522 mdash ldquoBut I say unto you That whosoever is anshygry with his brother without cause shall be in danger of the judgment rdquo

(Underscored italicized andor red text has been so presented for emshyphasis andor comparative argushyment [Some italicized text was so emphasized in its source])

ESV ldquoBut I say to you thateveryone who is angry with his brother 1 will be liable to judgshyment rdquo Footnote reads ldquo1

Some manuscripts insert without causerdquo

(The ESV footnote implies that ldquowithout causerdquo is a late intershypolation [addition] by a scribe)

NASB ldquoBut I say to you that everyone who is angry with his brother shall be guilty before the court rdquo

(No footnote about the omission of ldquobrother without causerdquo)

NIV ldquoBut I tell you that anyone who is angry with his brother will be subject to judgmentrdquo Footnote reads ldquoSome manushyscripts brother without causerdquo

(Only P67 [papyrus] Aleph B D-2 the Vulgate and Ethiopic and a few other Greek MSS support the minority reading)

Omission of the clause ldquowithout causerdquo makes Jesus subject to His own judgment because He Himself showed anger The Majority text (90-95 of Greek) Families 1 and 13 four Syriac versions the Coptic versions (2) the Gothic (4th) and Armenian (5th) plus two of the oldest five extant Greek manuscripts and 15 sigshynificant uncials include ldquowithout causerdquo ldquoSome manushyscriptsrdquo misrepresents

KJV ESV NASB NIV PROBLEMMatthew 544 mdash ldquoBut I say unto you Love your enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute yourdquo

(Also see Luke 627 28)

Reads ldquoBut I say to you lsquoLove your enemies and pray for those who persecute yoursquordquo

(The ESV footnote implies that ldquowithout causerdquo is a late intershypolation [addition] by a scribe)

Reads ldquoBut I say to you love your enemies and pray for those who persecute yourdquo

(No footnotemdashas exists in the NIVmdashregarding the truncation of the verse)

Reads ldquoBut I tell you Love your enemies and pray for those who persecute yourdquo Footnote reads ldquoSome late manuscripts enemies bless those who curse you do good to those who hate yourdquo (Again the Majority reading is truncated in the footnote)(Minority source text support exshyists only in uncials [all caps] Aleph and B Family 1 [Caesarean] the Syriac Sinaitic [4th] and Curetonishyan [5th] some Coptic (Egyptian) and a few others)

The Majority (90-95mdashat least 4856 mss) Greek says ldquoBut I say to you love your enemies bless those cursing you do well to the ones hating you and pray for the ones mistreating you and persecuting you rdquo Most of the Majority manuscripts are later ldquosome laterdquo is inaccurate Supporting the Majority are 13 significant uncials Family 13 (13 mss) the Peshitta and Harclean and the Gothic Arshymenian and Ethiopic

Matthew 829 mdash ldquoAnd behold [the demons] cried out lsquoWhat have we to do with thee Jesus thou Son of God Art thou come hither to torment us before the timersquordquo

(Also see Mark 57)

ESV reads ldquoAnd behold they cried out lsquoWhat have you to do with us O Son of God Have you come here to torment us before the timersquordquo

(As in Mark 57 the parallel passhysage among the gospels Jesus is removed based on a different Greek source textmdashldquolower Chrisshytologyrdquo)

NASB reads ldquoAnd they cried out saying lsquoWhat business do we have with each other Son of God Have You come here to torment us before the timersquordquo

(The word ldquobusinessrdquo being a modernistic attempt to appease an allegedly incapable reader does not appear in the source Greek Do most people not know what ldquohave to do withrdquo means)

NIV reads ldquorsquoWhat do you want with us Son of Godrsquo they shouted lsquoHave you come here to torture us before the appointed timersquordquo

(Again ldquoJesusrdquo is removed based on a different Greek source textmdashan effort to subtly degrade Christrsquos divine status This also is done nushymerous times in the New Testashyment by separating ldquoLordrdquo from ldquoJesusrdquo or ldquoJesus Christrdquomdashas is done in the Greek source text)

The main issue here is that the minority of early MSS separate ldquoJesusrdquo from ldquoSon of Godrdquomdashan attempt to denigrate Christ Only three uncials and L (cursshyive 9th) support this reading led by the corrupt duo Aleph and B Also collaborating are several Greek Family 1 (five mss) the Vulgate and a few others Similarly in the epistles numerous times ldquoLordrdquo is sepshyarated from ldquoJesusrdquo Backing the KJV are the vast majority of the Byz 15 significant uncials the Syriac Peshitta (2nd cent) and Harclean (7th) the Armenishyan (5th) and the Ethiopic

Matthew 913 mdash ldquoBut go ye and learn what that meaneth I will have mercy and not sacrishyfice for I am not come to call the righteous but sinners to repentshyancerdquo

(Also see Mark 217)

ESV reads ldquo For I came not to call the righteous but sinnersrdquo

(NOTE In The English-Greek Reverse Interlinear New Testashyment English Standard Version the Greek source does not include ldquoto repentancerdquo The Revised Standard Version [RSV] has preshycisely the same reading as acshycording to the ESV preface ldquo with the 1971 RSV text providing the starting point for our workrdquo)

NASB reads ldquo for I did not come to call the righteous but sinnersrdquo

(Despite its omission from the minority source Greek for both the NASB and the NIV the Zondershyvan Greek and English Interlinear New Testament (NASBNIV) inshycludes ldquoto repentancerdquo in English underneath the interlinear portion Why)

NIV reads ldquo for I did not come to call the righteous but sinnersrdquo

(The minority text has substantial support in six major uncials plus five others Family 1 the Peshitta and Harclean plus the Gothic Armenian and Ethiopic and more)

No 1 The modern versions fail to include ldquoto repentancerdquo It does not appear in their own Greek source text No 2 The Majority (90-95 of Greek) is supported by 15 significant unshycials (all capitals) plus the Fershyrar Family 13 the Sahidic (Egyptian) and more ldquoTo reshypentancerdquo probably is omitted to reduce the severity of the messhysage Most are not amenable to the fact their intrinsic depraved nature requires repentance before God for justification

KJV ESV NASB NIV PROBLEMMatthew 1123a b mdash ldquoAnd thou Capernaum which art exalted unto heaven shall be brought down to hell for if the mighty works which have been done in thee had been done in Sodom it would have remained until this dayrdquo

Reads ldquoAnd you Capernaum will you be exalted to heaven You will be brought down to Hadesrdquo

(The minority Greek poses a quesshytion in the first portion But the Byz Text states the fact that Cashypernaum had been exalted The Majority text reads ldquoAnd you Cashypernaum the one having been exshyalted to heaven rdquo Note vv 20 and 21 which are referred to as having benefited from great works by Jesus This clarifies)

Reads ldquo You will descend to Hadesrdquo

(Correct here Hades is the literal translation from the Greek ldquohaidesrdquo [hahacute-dace] From Strongrsquos Complete Word Study Concordance [p 2013] ldquo The place [state] of departed soulsmdashgrave hellrdquo In this context the correct translation is ldquohadesrdquo or ldquohellrdquo)

Reads ldquo No you will go down to the depthsrdquo The NIVrsquos own Greek source text reads ldquoHadesrdquo

(Again as in the ESV the corrupshyted text asks a question rather than states a fact having been comshypleted in the immediately recent past ldquo To the depthsrdquo is an explanatory and effectively vitishyated substitute for hell And the NIVrsquos own Greek source text reads ldquoHadesrdquo)

Those versions supported by the minority Greek either ask a question or state the wrong fact too early in the verse (NASB) The Majority text reads ldquoHaidourdquo (Hades) Note how the NIVmdashlike some othshyer modernsmdashmitigates the severity by using an explanatory substitute ldquoplace of the deadrdquo ldquothe depthsrdquo ldquothe abyssrdquo For most people the thought of anyone going to HELL is too frightening to contemplate The absolute truth wouldnrsquot sell their ldquoBiblesrdquo

Matthew 1247 mdash ldquoThen one said unto him lsquoBehold thy mother and thy brethren stand without desiring to speak with theersquordquo

The ESV removes v 47 then adds the footnote ldquoSome manuscripts insert version 47 Someone told him lsquoYour mother and your brothers are standing outside asking to speak to yoursquordquo

(The ESV does a relatively rare thing by excising the verse Alshymost all modern versions include v 47 then footnote about other mss adding it Here also the ESV follows the RSVmdashwhich it does in 91 percent of its wording)

NASB reads ldquoSomeone said to him lsquoBehold Your mother and Your brothers are standing outshyside seeking to speak to Yoursquordquo

(Only uncials Aleph and B cursive L [9th] and cursive [minuscule] Gamma [9th or 10th] plus the Sinaitic [4th] and Curetonian [5th] support the minority text along with the Sinaitic Curetonian and Sahidic versions)

NIV reads ldquoSomeone told him lsquoYour mother and brothers are standing outside wanting to speak to yoursquordquo Footnote reads ldquog47 Some manuscripts do not have verse 47rdquo(The footnote is nothing but conshyfusing to the reader ldquoWhat other manuscripts How important is thisrdquo This is none other than a naturalistic modernistic scholarly means of casting doubt on what previously was accepted as the irshyrefutable Word of God)

With the exception of the dishyvisive and deceptive footnotes accompanying the ESV and NIV versions the NASB is okay Support for the KJV inshycludes overwhelming evidshyence the Majority text 21 significant uncials Family 13 the Peshitta (2nd) and Harclean (7th) the Armenian (5th) the Ethiopic (4th or 6th) and several MSS of the Old Latin

Matthew 163 mdash ldquoAnd in the morning lsquoIt will be foul weather to day for the sky is red and lowringrsquo O ye hypocrites ye can discern the face of the sky but can ye not discern the signs of the timesrdquo

(ldquoLowringrdquo means ldquoto be gloomy and overcast with cloudsrdquo)

Reads ldquolsquoAnd in the morning lsquoIt will be stormy today for the sky is red and threateningrsquo You know how to interpret the appearance of the sky but you cannot interpret the signs of the timesrdquo Footnote reads ldquoSome manuscripts omit the following words to the end of verse 3rdquo

(Again the ESV follows the RSV here But the UBS3 does include the verses)

Reads ldquoAnd in the morning lsquoThere will be a storm today for the sky is red and threateningrsquo Do you know how to discern the appearance of the sky but cannot discern the signs of the timesrdquo

(The Greek purradzi gar stugshynadzo (poo-raddacute-zī | garr | stoog-nod-zo) ldquobeing overcastrdquo is not the equivalent of ldquothreateningrdquo )

Reads ldquo and in the morning lsquoToday it will be stormy for the sky is red and overcastrsquo You know how to interpret the apshypearance of the sky but you canshynot interpret the signs of the timesrdquo Footnote reads ldquoa 2 Some early manuscripts do not have the rest of verse 2 and all of verse 3rdquo

(Nevertheless the source apparatshyus contains these verses)

Modern theological scholars (most of them) propose the NASB and NIV footnote conshytents based on seven prolific Greek some of Family 13 the Sahidic the Sinaitic and Cureshytonian and a few other MSS Meanwhile the Majority text 18 significant uncials and the Peshitta and Harclean defend the verse among other manushyscripts And a lot of people donrsquot like the term ldquohypocriterdquo It indicts them It is difficult to escape consciousness of festershying guilt

KJV ESV NASB NIV PROBLEMMatthew 1720 mdash ldquoAnd Jesus said unto them lsquoBecause 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 ldquoRemove thee hence to yonder placerdquo and it shall remove and nothing shall be impossible unto yoursquordquo

ESV reads ldquoHe said to them lsquoBecause of your little faith For truly I say to you if you have faith like a grain of mustard seed you will say to this mountain lsquoMove from here to therersquo and it will move and nothing will be impossible for yoursquordquo

(ldquoLittle faithrdquo must be erroneous because Jesus said that even tiny faithmdashlike that of a ldquograin of musshytard seedrdquomdashwill move a mounshytain)

NASB reads ldquoAnd He said to them lsquoBecause 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 ldquoMove from here to thererdquo and it will move and nothing will be impossible to yoursquordquo

(ldquo Littleness of your faithrdquo is literal from the Nestle-Aland27

Greek but incorrect)

NIV reads ldquoHe replied lsquoBeshycause you have so little faith I tell you the truth if you have faith as small as a mustard seed you can say to this mountain ldquoMove from here to thererdquo and it will move Nothing will be imshypossible for yoursquordquo

(The minority reads ldquo the size of a mustard seedrdquo while the Byz text reads ldquo if you have faith like a grain of mustard [seed])rdquo

The Majority text (90-95 pershycent) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 significant uncials the Syriac Peshitta (2nd cent) and Syriac Harclean (7th cent) numerous Old Latin and others Opposishyng codices Aleph B and Theta and most of Caesarean (hybrid AlexandrianByzantine) groups 1 and 13 plus most Sinaitic and the Sahidic ldquo Faith as a grain of mustard seedrdquo is supported by at least the Majority and the TR

Matthew 1811 mdash ldquoFor the Son of Man is come to save that which was lostrdquo

(Also see Luke 1910)

Omits the entire verse then footnotes with ldquo4 Some manushyscripts add verse 11 For the Son of Man came to save the lostrdquo

(The ldquoNA27-UBS4rdquo [or ldquoNUrdquo] texts supported by their Greek sources do not include verse 11)

[ldquoFor the Son of Man has come to save that which was lost] Footnote reads ldquoEarly mss do not contain this vrdquo

(Absolute deception is manifested here the vast majority of early manuscripts of various types supshyport this verse)

Verse 11 is omitted from the text Footnote reads ldquoThe Son of Man came to save what was lostrdquo Why is there no explanation acshycompanying verse 11rsquos footnoted content Did the NIV committee simply not want readers to noshytice this

The Majority text includes v 11 ldquoFor the Son of Man came to save the lost [thing]rdquo The Byz is supported by 20 signishyficant uncials the Syriac Peshyshitta and Harclean the Arshymenian and more Only Aleph B L and Theta most of Familshyies 1 amp 13 the Sahidic and more oppose

Matthew 1815 mdash ldquoMoreover 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 brotherrdquo

Reads ldquoIf your brother sins against you go and tell him his fault between you and him alone If he listens to you you have gained your brotherrdquo

Reads ldquoIf your brother sins2 go and show him his fault in pri-vate if he listens to you you have won your brotherrdquo Footshynote reads ldquo1815 2 Late mss add against you

Reads ldquoIf your brother sins against youb go and show him his fault just between the two of you If he listens to you you have won your brother overrdquo Footnote reads 15 Some manushyscripts do not have against yourdquo

(ldquoSome manuscriptsrdquo only about five Greek and the Sahidic et al)

The Majority text (90-95) reads eis se ldquoagainst yourdquo ldquoLate mssrdquo is irrelevant because of the overwhelming witness 22 significant uncials Family 13 the Peshitta and Harclean the Armenian others The other Majority reading here is ldquoreshybukerdquo or ldquoreproverdquo rather than ldquotellrdquo or ldquoshowrdquo ldquoTellrdquo originshyated from Tyndalersquos 1526 NT

Matthew 199 mdash ldquoAnd I say unto you Whosoever shall put away his wife except it be for fornication and shall marry anshyother committeth adultery and whoso marrieth her which is put away doth commit adulteryrdquo

(Also see Mark 10 11 12 and Luke 1618)

ESV reads ldquoAnd I say to you whoever divorces his wife except for sexual immorality and marries another commits adulteryrdquo 3 Footnote reads ldquo3

Some manuscripts add and whoever marries a divorced woman commits adultery other manuscripts except for sexual immorality makes her commit adultery and whoever marries rdquo

NASB reads ldquoAnd I say to you whoever divorces his wife exshycept for immorality and marries another woman commits adulshyteryrdquo

(ldquoImmoralityrdquo long had been used to mean ldquosexual immoralityrdquo Immorality is underlain by the Greek porneia A more accurate word is ldquofornicationrdquo Moichatai means ldquocommits adulteryrdquo)

NIV reads ldquoI tell you that anyshyone who divorces his wife exshycept for marital unfaithfulness and marries another woman commits adulteryrdquo

(ldquoMarital unfaithfulnessrdquo is an impotent term for violation of the seventh Commandment It simply is ldquofornicationrdquo or ldquoadulteryrdquo and God does not take this lightly)

Not only do 90-95 percent of extant NT Greek mss contain the last portion but also the modern scholarsrsquo favorite Co shy dex B and 21 significant unshycials plus the Peshitta and Harclean and more Why have the moderns abandoned B here Because not doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual immoralityrdquo a more specific term is ldquofornicationrdquo

KJV ESV NASB NIV PROBLEMMatthew 1916 mdash ldquoAnd behold one came and said unto him lsquoGood Master what good thing shall I do that I may have eternal lifersquordquo

(Also see Luke 1818)

ESV reads ldquoAnd behold a man came up to him saying lsquoTeacher what good deed must I do to have eternal lifersquordquo

(It is interesting that the minority Greek source text underlying this version leaves out ldquoGoodrdquo (agathē))

NASB reads ldquoAnd someone came to Him and said lsquoTeacher what good thing shall I do that I may obtain eternal lifersquordquo

(As always no footnote exists for the Majority reading Because modernists hold that the ldquobestrdquo manuscripts are the ldquoearliestrdquo or ldquoearlyrdquo these translators withhold mention of the vast majority of Greek mss outnumbering them)

NIV reads ldquoNow a man came up to Jesus and asked lsquoTeacher what good thing must I do to get eternal lifersquordquo

(As always no footnote exists for the Majority reading Because modernists hold that the ldquobestrdquo manuscripts are the ldquoearliestrdquo or ldquoearlyrdquo these translators withhold mention of the vast majority of Greek mss outnumbering them)

The Majority text reads Dishydaskale agathe ldquoGood teachshyerrdquo ldquoGoodrdquo is necessary here because it speaks to God being good If Christ is not God then He is not good Other support for the Majority reading 17 significant uncials the Peshitta and Harclean the Armenian the Vulgate more Essentially only the corrupt Aleph B D and L oppose plus most of Family 13 and a few Old Latshyin

Matthew 2016 mdash ldquoSo the last shall be first and the first last for many be called but few chosenrdquo

(The ldquocalledrdquo are those who have been invited while the ldquochosenrdquo are those who have been genuinely savedmdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

The latter portion of this verse simply is omitted from the ESV text based on the inferior Greek source and in the English without a footnote

(Also in the RSV which the ESV practically is intended to replace andor provide a ldquosmoother-readshyingrdquo alternative for the latter porshytion is omittedmdashagain without footnote)

Reads ldquoSo the last shall be first and the first lastrdquo

(This first portion of verse 16 imshyplicitly calls for a further conclushysion It simply seems incomplete ldquoThis and that are true so someshything else must followrdquo This verse is not simply a retelling of the earlier parable in Matt 1930 What would be the sense in that)

Reads ldquoSo the last will be first and the first will be lastrdquo

(Some theologians interpret the ldquolastrdquo as being the Gentiles and the ldquofirstrdquo as being the Jews the latter first hearing the gospel But Jesus speaks more about the lowliest being raised up and the mightiest being lowered than He does about the Jewsrsquo preeminence over the Gentiles)

The Majority text includes the last portion of the verse as do 21 significant uncials the Old Latin the Vulgate the Peshitta and Harclean and more The last portion of this verse has been removed from nearly every modern ldquoBiblerdquo versionmdashmost likely because it indicshyates that many hear the gospel but few respond favorably Doesnrsquot sell Also perhaps modern scholars do not undershystand this portion

Matthew 2144 mdash ldquoAnd whososhyever shall fall on this stone shall be broken but on whomsoever it shall fall it will grind him to powderrdquo

(The ldquospiritual buildersrdquo of Jesusrsquo time the Pharisees Saducees and scribes personally were being ldquobrokenrdquo by ldquofallingrdquo on [rejectshying] the keystone of the kingdom of God Christ Similarly in their final rejection of Christ these Jewshyish leaders would be ldquoground to powderrdquo ldquoThe Kingdom of God is here a temple rdquo mdashJamieson-Fausset-Brown Bible Commentshyary Vol 3 p 104)

Reads ldquoAnd the one who falls on this stone will be broken to pieces and when it falls on anyone it will crush himrdquo 3

Footnote reads ldquo3 Some manuscripts omit verse 44rdquo

(Again why confuse the reader with a partial truth ldquoSome mashynuscripts rdquo ldquoThe majority of Greek manuscriptsrdquo is the plain and simple truth This is another attempt to foist a proven corrupt text upon a wanton public which is easily wooed by ldquomodern scholarshyshiprdquo)

Reads ldquoAnd he who falls on this stone will be broken to pieces but on whomever it falls it will scatter him like dustrdquo The footshynote reads ldquoSome manuscripts do not have verse 44rdquo

(Verse 44 is omitted from the inshyterlinear Greek)

NIV omits the verse from the text then inserts the footnote ldquoSome manuscripts do not have verse 44rdquo

(Not only are many modern biblicshyal scholars enamored with their false allegedly ldquoearlier manushyscriptsrdquo but they like other hyposhycrites do not wish to be openly reshyminded of their misdeeds)

The Majority text includes the verse (90-95 of extant Greek) but more interestingly modern scholarsrsquo two favorite MSS uncials Aleph and B also inshyclude the verse The only anshycient uncial that does not inshyclude this verse is the notorishyously corrupt Codex D (Beza) Thatrsquos right the academics have defied Aleph and B Why (The verse even has been removed in the Greek from a new interlinear) The ldquoharshrdquo tone Doesnrsquot sell Also notice the footnotes at left ldquoother mssrdquo ldquosome manuscriptsrdquo Also supporting the Byz are 24 significant uncials Families 1 amp 13 the Peshitta amp Harclean and others

KJV ESV NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye called Rabbi for one is your Master even Christ and all ye are brethrenrdquo

(The Greek kathegetes [kath-ayacute-gate-ace] means ldquoteacherrdquo or ldquomasterrdquo)

ESV reads ldquoBut you are not to be called rabbi for you have one teacher and you are all brothshyersrdquo 3 Footnote reads ldquo3 Or brothshyers and sistersrdquo

(The footnote contradicts the NA-UBS Greek which as seen above reads ldquobrothersrdquo (Gk adelphoi) None of the Greek source texts reads ldquobrothers and sistersrdquo so this suggestion means to neuter the reading The traditional meaning is inclusive of all persons in Christ)

NASB reads ldquoBut do not be called Rabbi for One is your Teacher and you are all brothshyersrdquo

(ldquoBut do not be called Rabbi rdquo is incorrect according to even the critical Greek text The minority Greek clearly reads Humeis de me klathētē rabbi literally ldquoYou but are not to be called rabbirdquo)

NIV reads ldquoBut you are not to be called lsquoRabbirsquo for you have only one Master and you are all brothersrdquo

(Leading the support for the critical text are Aleph B D E-2 [6th] L and W)

The words ldquothe Christrdquo (o Cristos) appear in the Majority Greekmdashat least 90 percent As for ldquoChristrdquo it also is better-supported than ldquoMessiahrdquo or without either 15 significant uncials part of the Harclean the Curetonian and others (The minority text does have relatively solid support in six significant Greek most of the Old Latin the Vulgate the Peshitta the Ethiopic the Coptic others

Matthew 2314 mdash ldquoWoe unto you scribes and Pharisees hyposhycrites for ye devour widowsrsquo houses and for a pretense make long prayer therefore ye shall receive the greater damnationrdquo

(Also see Mark 1240 Luke 2047)

The verse is excluded entirely Footnote reads ldquo4 Some manushyscripts add here (or after verse 12) verse 14 Woe to you scribes and Pharisees hypocrites For you devour widowsrsquo houses and for a pretense you make long prayers therefore you will reshyceive the greater condemnationrdquo

Puts verse 14 in brackets to indishycate suspicion about authenticity then adds footnote ldquoThis v not found in early MSSrdquo

(Two of the earliest five NT Greek uncial [all caps] manuscripts among the ldquo[five] old uncialsrdquo inshyclude this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manuscriptsrdquo add verse 14

The vast majority of manushyscripts include verse 14 Three of the oldest five extant manushyscripts do not include this verse But the vast majority of the Byzantine text is supported by 19 significant uncials Family 13 (Caesarean) the Syriac Peshitta (2nd) and Harc-lean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions

Matthew 247 mdash ldquoFor nation shall rise against nation and kingdom against kingdom and there shall be famines and pestishylences and earthquakes in divers placesrdquo

(The Greek kata [kah-tahacute] meansmdashamong other thingsmdashldquoagainstrdquo or ldquoin diverserdquo [manifold] placesrdquo

ESV reads ldquoFor nation will rise against nation and kingdom against kingdom and there will be famines and earthquakes in various placesrdquo

(As in the other versions folshylowing ldquopestilencesrdquo is omitted But isnrsquot the world being ravaged by pestilences even now)

NASB reads ldquoFor nation will rise against nation and kingdom against kingdom and in various places there will be famines and earthquakesrdquo

(Translators have altered word ordermdashldquoin various placesrdquo ap-pearing last in the Greekmdashand have omitted ldquopestilencesrdquo)

NIV reads ldquoNation will rise against nation and kingdom against kingdom There will be famines and earthquakes in varishyous placesrdquo

(The NIV is notorious for removing connectors such as ldquoandrdquo ldquobutrdquo ldquoorrdquo and for creating more shorter sentences)

The Majority text (90-95 pershycent of existing mss) reads loimoi (plague disease pestishylence) Also 22 significant unshycials Families 1 amp 13 the Syrishyac Peshitta and Harclean and the Armenian (5th) and Ethiopic support the KJV reading Only the wicked trio of Aleph B D plus E (6th) plus the Sinaitic and Sahidic dissent

Matthew 2436 mdash ldquoBut of that day and hour knoweth no man no not the angels but my Father onlyrdquo

(Remember that Jesus is co-equal to God the Fathermdashhence Matshythewrsquos not alluding to ldquothe Sonrdquo)

ESV ldquoBut concerning that day and hour no one knows not even the angels of heaven nor the Son but the Father onlyrdquo 2

Footnote reads ldquo2 Some manuscripts omit nor the sonrdquo

Adds ldquoor the Son himselfrdquo but provides no footnote evidence for its appearance as an alternate variant to the Majority reading

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo(Greek support for ldquonor the Sonrdquo are six main Greekmdashincluding two Alephs B and Dmdashthe Arshymenian and Ethiopic others)

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus sevshyeral Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

KJV ESV NASB NIV PROBLEMMatthew 2531 mdash ldquoWhen the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his gloryrdquo

(The modern Greek apparatus the Majority text and the Textus Reshyceptus each read thronou dozes ldquoglorious thronerdquo ldquoThrone of his gloryrdquo must have sounded more dignified to the KJV committee Also ldquoshallrdquo before ldquocomerdquo probably is an addition by the committee to enhance majesty)

ESV reads ldquoWhen the Son of Man comes in his glory and all the angels with him then he will sit on his glorious thronerdquo

(The ESV based on the 1971 RSV reads identically to the NASB beshying founded upon identical Greek minority texts)

NASB reads ldquoBut when the Son of Man comes in His glory and all the angels with Him then He will sit on His glorious thronerdquo

(This is the absolutely correct reading here except for the abshysence of ldquoholyrdquo according to the Byzantine [Majority] text and the Textus Receptus)

NIV reads ldquoWhen the Son of Man comes in his glory and all the angels with him he will sit on his throne in heavenly gloryrdquo

(ldquoHeavenly gloryrdquo does not appear in the minority manuscripts represshyented in the modern critical apparshyatus Once again the NIV deviates from its own Greek source textmdashpresumably for ldquostylistic purshyposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harc-lean (7th) Family 13 and others Opposing are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the min-ority script body The Mashyjority text also reads ldquoglorious thronerdquo

Matthew 2628 mdash ldquoFor this is my blood of the new testament which is shed for many for the remission of sinsrdquo

(Also see Mark 1424)

Reads ldquo for this is my blood of the covenant which is poured out for many for the forgiveness of sinsrdquo 3 Footnote reads ldquoSome manuscripts insert newrdquo

(ldquoSome manuscriptsrdquo Nearly all mss Again ldquoinsertrdquo implies a a late scribal interpolationmdashan addition)

Omits ldquonewrdquo

(Jesusrsquo blood was not for the old covenant It had to be for the ldquonewrdquo covenantmdashan eternal promshyise replacing a temporary one)

Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

(ldquoSome manuscriptsrdquo No The overwhelming majoritymdashmore than 99 percent of total extant manuscripts The translators do not want to ldquoconfuse the readers with the factsrdquo)

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covshyenantrdquo which as specifically mentioned in Hebrews 86-13 explicitly replaces the old covenant as being a better one Only six extant Greek uncials P37 and few others omit ldquonewrdquo And again ldquosome manuscriptsrdquo is wrong

Matthew 2734 mdash ldquoThey gave him vinegar to drink mingled with gall and when he had tasted thereof he would not drinkrdquo

(ldquoGallrdquo is bile secreted from the liver and as such a bitter subshystance which biblically is used to denote bitterness of spirit [Acts 823 Lamentations 319])

Reads ldquo they offered him wine to drink mixed with gall but when he tasted it he would not drink itrdquo

(The problem with the Greek word used here in the ldquoNUrdquo text oinon is that though it is a fermented drink [wine] it is not sour wine The Greek oxos is correct sour wine vinegar)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note at left)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note after ESV reading at left)

(Supporting the critical text are the Armenian Ethiopic Sahidic and Bohairic a few of the Old Latin and more)

ldquoOinonrdquo fermented drink is incorrect ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegshyarrdquo fulfills prophecy in Psalm 6921 ldquoThey also gave me gall in my food and in my thirst they gave me vinegar to drinkrdquo Support for oxos is overwhelming vast majority of Greek 18 significant unshycials the Peshitta and Harc-lean others Against are seven Greek some of Familshyies 1 amp 13 a few of the Vulshygate others

KJV ESV NASB NIV PROBLEMMark 11 mdash ldquoThe beginning of the gospel of Jesus Christ the Son of God rdquo

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo 1 Footnote reads ldquo1 Some manuscripts omit the Son of Godrdquo

(Why do modern textual critics cast doubt on the overwhelming majority of manuscripts by adding this confusing tidbit Shameless)

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo

Reads ldquoThe beginning of the gospel about Jesus Christ the Son of Godrdquo Footnote reads ldquoSome manuscripts do not have the Son of Godrdquo

(Again extreme deception by modern translators perpetrated beshycause of their argument that a paltry minority of older manushyscripts outweighs the vast majority of extant witnesses Their opinion they think simply trumps another valid circumstance and evidence)

At least 4400 of the extant 5300-plus (79) NT Greek manuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant unshycials including Codex Vaticshyanus (B) (The modern scholshyarsrsquo second cornerstone docushyment Aleph (Sinaiticus) is their only documented recoursemdashalong with a few other Greek manuscripts and Codex Theta (8th or 9th)

Mark 12 mdash ldquoAs it is written in the prophets lsquoBehold I send my messenger before thy face which shall prepare thy way beshyfore theersquordquo

ESV reads ldquoAs it is written in Isaiah the prophet 2 lsquoBehold I send my messenger before your face who will prepare your way rsquordquo Footnote readsldquo2 Some manuscripts in the prophetsrdquo

(The NA Greek reading ldquoIsaiah the prophetrdquo is incorrect according to the manuscript evidence Correct is en tois prophatais ldquoin the pro-phetsrdquo)

NASB reads ldquoAs it is written in Isaiah the prophet lsquoBehold I send My messenger ahead of You Who will prepare Your wayrsquordquo

(No footnote appears to mention any other reading This is decepshytion and the translators probably did not include the Byzantine reading because of their favorite evidence Aleph B and D To moderns Aleph and B are tantamount to absolute truth)

NIV reads ldquoIt is written in Isaishyah the prophet lsquoI will send my messenger ahead of you who will prepare your wayrsquordquobmdash Footshynote reads ldquo12 Mal 31rdquo

(Despite the appearance of idou [ldquobeholdrdquo ldquolordquo ldquoseerdquo ldquosurpriserdquo] in the Greek the translators reshymove the English equivalent from the beginning of the quote Why)

This prophecy appears in Malashychi 31 However in the modshyern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 signishyficant Greek uncials Family 13 the Harclean and others The critical text is supported by six main uncials (including A B and D) some of Family 1 the Vulgate and Peshitta the Coptic and Gothic

Mark 114 mdash ldquoNow after that John was put into prison Jesus came into Galilee preaching the gospel of the kingdom ofGod rdquo

(What is missing in these modern translations is the clarifier ldquokingshydom of Godrdquo which is specifically the type of ldquogood newsrdquo or ldquogosshypelrdquo being preached)

ESV ldquoNow after John was ar-rested Jesus came into Galilee proclaiming the gospel of God rdquo

(Obviously ldquokingdom of Godrdquo is omitted here Furthermore the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto commitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo Hence the Greek has not been transmitted absolutely litershyally here)

NASB ldquoNow after John had been taken into custody Jesus came into Galilee preaching the gospel of Godrdquo

(ldquo Taken into custodyrdquo is something of a stretch from the Greek paradothevai (para-doth-a-nahee) The translators have unneshycessarily substituted some words for what evidently in their opinshyion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prisshyon Jesus went into Galilee proshyclaiming the good news of Godrdquo

(ldquoGood newsrdquo and ldquogospelrdquo have the same meaning according to the Greek evaggelio [ee-vang-gel-eeacute-ō] Nevertheless the gospel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irreshysponsible and disrespectful Where is the sense of godly reverence in these translators)

ldquo Gospel of the kingdom of Godrdquo is the reading in the proshyfound majority of mss a vast majority of the Byzantines 20 significant uncials (including A D and E) a few of the Old Latin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV ESV NASB NIV PROBLEM

Mark 315 mdash ldquoAnd to have power to heal sicknesses and to cast out devils rdquo

(In this particular case the KJV translators chose the best Greek word daimonion (demon) but opshyted for the less-appropriate English word ldquodevilsrdquo rather than ldquodeshymonrdquo The Greek daimon also could have been used)

ESV reads ldquo and to have authority to cast out demonsrdquo

(Excluding ldquoto heal sicknessesrdquomdashwithout footnote especiallymdashis extremely irresponsible in the least and more likely a modernistic efshyfort to revoke Jesusrsquo and his disshyciplesrsquo power over bodily afflicshytionsmdashfor whatever reason Most moderns manipulate the source texts centrally using the ldquoNUrdquo but also using Byz readings when essential andor convenient)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being selective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physishycians with modern technology able to heal sicknesses Have Godrsquos chosen vessels no power to do so)

NIV reads ldquo and to have aushythority to drive out demonsrdquo

(See the NASB footnote at immeshydiate left)

Some scribe(s) made a serishyous error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 percent of extant NT mss But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

Mark 329 mdash ldquoBut he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal dam shy nation rdquo

Reads ldquo But whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo)

Reads ldquo but whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(No footnote for the Majority reading Solid manuscript evidshyence supporting the NA apparatus are Aleph B C L W Delta and Theta plus four Family 13 cur-sives Others are several scattered mss the Vulgate the Syriac Sin-aitic [4th] the Gothic the Armen-ian and some of the Bohairic [southern Egyptian])

Reads ldquo but whoever blasshyphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

(Again no footnote for the Majorshyity reading)

Again the modern versions mitshyigate the severity of the sense using ldquoeternal sinrdquo rather than the frightening truth ldquoeternal damnationrdquomdashdifferent Greek words The Majority text is supported by 12 significant uncials seven other Greek mss the Syriac Peshitta and Harc-lean the Old Latin Family 1 others Modern scholarsrsquo second-favorite MS Aleph even opposes their adopted reading But damnation doesnrsquot sell their ldquoBiblesrdquo

Mark 611b mdash ldquoVerily I say unto you It shall be more tolershyable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

ESV This last portion of verse 11 is completely omitted from the NU text without any footshynote

(This is done despite the paltry MS evidence against the Majority reading etc modernsrsquo sacred ldquoold uncialsrdquo Aleph B C and D plus four other uncials and several othshyer lesser witnesses)

NASB Verse 11b at far left is omitted without footnote

(Omission without at least the typshyical designation ldquoother mssrdquo is negligence This exclusion evidshyently is based on ldquoharmonizationrdquo or ldquoparallel influencerdquo the theorshyetical scribal practice of copying Scripture from one Gospelmdashin this case from Matthew in 1015mdashto another to ensure consistency Moderns uphold this theory)

NIV Verse 11b is omitted without footnote

(Supporting the NA text are only Aleph B C D L W Delta Theta a ldquopaucirdquo [ldquopcrdquomdasha few] of other Greek mss several of the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] the Bo-hairic [also called ldquoMemphiticmdashpart of the witnesses (ldquoptrdquo)] and several others)

Among extant Greek NT mashynuscripts only eight significant uncials of the 5300-plus omit this portion plus several Old Latin the Vulgate and Sahidic and more Again this omission reduces the severity of the sensemdashjudgment against those ignoring the gospel (The Peshyshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV ESV NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them lsquoThis kind can come forth by nothing but by prayer and fastingrsquordquo

(Also see Matthew 1721)

Reads ldquoAnd he said to them lsquoThis kind cannot be driven out by anything but prayerrsquordquo5 Footshynote reads ldquo5 Some manuscripts add and fastingrdquo

(The NA-UBS [ldquoNUrdquo] Greek textual apparatus simply fails to include these two critical words at the end of the verse)

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials Families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

(Only most modern ldquoscholarsrsquordquo ancient duo of Aleph and B opshypose along with one other uncial and a few cursives Contemporary textual criticsrsquo lynch pin is the AlephB combo The modern critshyical apparatusrsquo foundation is upon these two)

On the basis of only three exshyisting manuscripts ldquo and fastingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashionable Is it no longer deemed important The anshyswers seem obvious (The sigshynificance of fasting is self-sacshyrifice to focus on and enhance spiritual growth by wholeshyheartedly interacting with and submitting to our Savior)

Mark 942 mdash ldquoAnd whosoever shall offend one of these little ones that believe in me it is betshyter for him that a millstone were hanged about his neck and he were cast into the seardquo

(The KJV translators took liberty with word order [ldquo shall offendrdquo] here)

(Also see Matthew 186 and Luke 172)

Reads ldquoWhoever causes one of these little ones who believe in me to sin it would be better for him if a great millstone were hung around his neck and he were thrown into the seardquo

(The minority Greek includes ldquogreatrdquo [onikos] before millstone The Greek skandalise means ldquoto stumble ldquoto offendrdquo ldquoto entice to sinrdquo)

Reads ldquoWhoever causes one of these little ones who believe to stumble it would be better for him if with a heavy millstone hung around his neck he had been cast into the seardquo

(The Greek omission of eis egravemē ldquoin merdquo is founded upon only uncials Aleph C and D the cur-sive Delta [9th] and just four Latin manuscripts)

Reads ldquoAnd if anyone causes one of these little ones who beshylieve in me to sin it would be better for him to be thrown into the sea with a large millstone tied around his neckrdquo

(The NIV translators have done the right thing by not footnoting with a reference to ldquosome mssrdquo ldquoearly mssrdquo or ldquothe earliest mssrdquo excluding ldquoin merdquo Rare wisdom for the translation committee)

The Majority text reads ldquoto stumblerdquo (or ldquoto entice to sinrdquo ldquoto offendrdquo ldquoto entraprdquomdashskanshydalise)The NASB omits ldquoin merdquo after ldquobelieverdquo this is inshycorrect again according to the vast majority Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A recent interlinear by Zondervan inserts the words ldquoto sinrdquo underneath the NA Greek that excludes them

Mark 944 mdash ldquoWhere their worm dieth not and the fire is not quenchedrdquo (Also repeated in verses 46 and 48)

(Parenthetical material above adshyded by author)

(Also see Matthew 1721)

Based on the modern Greek critical apparatus the ldquoNUrdquo text the ESV completely deletes verses 44 and 46 The footnote reads ldquo5 Some manuscripts add verses 44 and 46 (which are identical with verse 48)rdquo

(Essentially modern critics have foregone the true Greek readingmdashin the face of enormous evidence against itmdashbecause of their two most-beloved MSS Aleph and B Another of their revered sources C opposes as do four other unshycials Families 1 and 13 and a few others)

NASB reads ldquo[where their worm does not die and the fire is not quenched] Footnote reads ldquoVv 44 and 46 which are identical to v 48 are not found in the early MSS rdquo (Emphasis mine)

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealshying to modernsrsquo liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelmshying Byzantine text copied in the Antiochian region)

NIV omits the verse then adds the footnote ldquo44where their worm does not die and the fire is not quenched 45Some manuscripts hell where their worm does not die and the fire is not quenchedrdquo

(The NIV committee chose to be even more irresponsible than that of the NASB by deleting the verse entirelymdashmore deceptive and sinshyister activity by the NIV translatshyors Removal here in effect min-imizes the penalty of eternal damnation)

Translators distort the truth in the NASB footnote These words are not found in two MSS of the fourth century (Aleph B) but they are found in two Greek MSS of the fifth (A D) Also the words appear in the Peshitta and Old Latin the Majority text and in 14 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV ESV NASB NIV PROBLEMMark 1021 mdash ldquo 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 merdquo

(Note that the KJV does transpose the final two clauses ldquofollow merdquo and ldquotaking up thy crossrdquo also changing the tense)

(See Matthew 1624 Luke 923)

ESV ldquo You lack one thing go sell all that you have and give to the poor and you will have treasure in heaven and come follow mersquordquo

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo beshylievers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo believers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority textrsquos opposition eight uncialsmdashincluding Aleph B C and Dmdashthe Vulgate (5th cent) the Bohairic a few MSS of the Sahidic and several other manushyscripts)

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omisshysion reduces the burden of dis shy cipleship How convenient for the modernistic critical translatshyors and their readers Supportshying the Byz text are 19 signishyficant uncials Family 13 (13 mss) the Harclean the Gothic the Sinaitic and more

Mark 1024 mdash ldquoAnd the disshyciples were astonished at his words But Jesus answereth again and saith unto them Chilshydren how hard is it for them that trust in riches to enter into the kingdom of Godrdquo

(Also see Matthew 1924 Mark 1025 and Luke 1825)

ESV reads ldquolsquoChildren how difficult it is 2 to enter the kingdom of Godrsquordquo Footnote reads ldquo2 Some manuscripts add for those who trust in richesrdquo

(The translators omitted ldquoanswershyingrdquo before ldquosaidrdquo In the ESV reshyverse interlinear the Greek aposhytheosis appears but is not transshylated in English)

NASB reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(The basis for the omission of the clause ldquo for them that trust in richesrdquo are only Aleph B Delta [9th] Psi [8th or 9th] the Sahidic Coptic [3rd or 4th] and a few of the Bohairic Coptic [3rd or 4th])

NIV reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(Jesus mentions money and riches at least 31 times in the New Testashymentmdashone of His most-emphasshyized topics Yet in a critical verse here a modernistic textual apparshyatus based on a minority of corrupt manuscripts is used to defy one of the most-profound points in Scripshyturemdashthat a preoccupation with wealth often precludes salvation)

The Majority text (not some manuscripts) reads ldquofor the ones having put confidence in riches (chreacute-ma) to enter into the kingdom of God rdquo Again the translators fail to folshylow their own Greek source text Three of the oldest five extant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the ESV The footnote reads ldquo4 Some manuscripts add verse 26 But if you do not forgive neither will your Father who is in heaven forgive your trespassesrdquo

(The NA-UBS exclude this verse despite its importance The Father will not forgive onersquos sins until heshe first forgives those of others against himher)

Verse 26 is bracketed to indicate suspicion about validity Footshynote reads ldquoEarly mss do not contain this vrdquo

(The minority text is supported only by seven uncialsmdashincluding Aleph and Bmdashand portions of the Armenian and Ethiopic plus a few other manuscripts)

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Families 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV ESV NASB NIV PROBLEMMark 1333 mdash ldquoTake ye heed watch and pray for ye know not when the time isrdquo

(The KJV actually is a bit idiomatshyic here The literal translation from the Majority text is ldquoBe watchful stay awake and pray for you do not know when the time isrdquo)

ESV reads ldquoBe on guard keep awake 1 For you do not know when the time will comerdquo Footshynote reads ldquo1 Some manuscripts add and prayrdquo

(The ESV translators have chang-ed the tense in English The Byz Textus Receptus and critical texts each read kairos estin ldquotime isrdquo Obviously this is a change for alshyleged ldquoeasier readingrdquo but it is inshycorrect The time when something ldquoisrdquo is the time it will occur)

NASB reads ldquoTake heed keep on the alert for you do not know when the appointed time will comerdquo

(The translators evidently out of their own personal preference simply took the liberty of adding ldquoappointedrdquo here It does not apshypear in the Majority or NU Greek Why do these ldquoscholarsrdquo think they have the authority to tamper with the Word of God)

NIV reads ldquoBe on guard Be alert You do not know when that time will comerdquo Footnote reads ldquoSome manuscripts alert and prayrdquo

(The Greek blēpete [blayacute-peh-tay] means ldquobeholdrdquo ldquobewarerdquo ldquoseerdquo ldquotake heedrdquo ldquoperceiverdquo or ldquolook onrdquo [or ldquotordquo] not ldquobe on guardrdquo Agrupnite means ldquoto keep awakerdquo or ldquoto watchrdquo The NU does not contain proseuchesthe ldquoto prayrdquo)

The Majority text under girds the KJV as do 25 significant uncials Families 1 amp 13 the Vulgate several Old Latin and once again the Peshitta and Harclean Thus ldquosomerdquo is outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority defense Only in codices B and D plus several other MSS)

Mark 1528 mdash ldquoAnd the Scripshyture was fulfilled which saith And he was numbered with the transgressorsrdquo

(Modern critics argue that this verse is an interpolation an insershytion by a misled scribe But the verse fulfills prophecy)

The ESV omits this verse just placing a footnote despite the fact that the verse fulfills the prophecy of Isaiah 5312 Footnote reads ldquo5 Some manu-scripts insert verse 28 And the Scripture was fulfilled that says lsquoHe was numbered with the transgressorsrsquordquo

NASB contains the verse with question ldquo[And the Scripture was fulfilled which says lsquoAnd he was numbered with transshygressorsrsquo] Footnote reads ldquoEarly mss do not contain this vrdquo

(Yes the few ldquoearliestrdquo extantmdashexisting and usablemdashmanuscripts from the second and fourth centurshyies [papyry and uncials] do not contain this verse But the Byzshyantine majority dates back to at least the fourth century)

NIV omits the verse then adds the footnote ldquo27Some manushyscripts left 28and the scripture was fulfilled which says lsquoHe was counted with the lawless onesrdquo (Isaiah 5312)

Two significant Greek MSS some Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The ESV includes the entire passhysage but inside double brackets to seriously question its validity as ldquohighly doubtfulrdquo A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament The note header reads ldquo[SOME OF THE EARLIEST MANUSCRIPTS DO NOT INCLUDE 169-20] 1rdquo (ldquoSomerdquo are two)

(The footnote whose marker appears after verse 20 partially readsldquo1 Some manuscripts end the book with 168 others include verses 9-20 immediately after verse 8 rdquo)

The NASB includes the passage but adds the footnote ldquoLater mss add vv 9-20rdquo

(ldquoAddrdquo refers to modernsrsquo belief that some scribe[s] inserted the words into manuscripts dating back no further than about the elshyeventh century)

The NIV also includes the passhysage but questions its authentishycity by placing the following content in brackets between verses 8 and 9 ldquoThe earliest manuscripts and some other anshycient witnesses do not have Mark 169-20rdquo

The fact is yes the two oldest manuscripts (excluding fragshyments) do not include this passhysage But out of the extant 5300-plus NT Greek witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative biblical scholars (for 500 years) have labeled in fact as two of the three most-corrupt extant ldquoold uncialsrdquomdashAleph and B Aleph and B are the only uncials omitting these verses

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

6Documented Discrepancies between the Majority TextTextus Receptus6and the Critical Text Editions Underlying Modern Bible Versions ESV (4th Edition)

By EDWARD E SCOTT

This notated comparison document serves to clearly identify and clarify some of the documented differencesmdashhere in 105 selected versespassagesmdashexisting between the King James Versionmdashand its ldquolegacyrdquo precursorsmdashand 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 ldquoByzantinerdquo text underlying classical Biblesmdashthe KJV and those preceding it in the sixteenth century Many of these modern theological ldquonaturalistsrdquo simply have perpetuated the twisted theories and the deplorable manuscripts and texts which led to the alarming production of the new-age pseudo-Bible the ERV From this unholy spring has flowed the multitudinous new tradition of false Bibles For this comparison the ESV NASB and NIV were selected for contrast to the KJV (and its underlying Greek texts) because of their popularity contemporary representativeness and identical NT textual base(Other editions of this document have been produced to include modern alternatives to the ESV version)

(The columns below illustrate the textualmdashand often doctrinalmdashdifferences among numerous selected verses of the New Testament Analysis is in blue and red)

KJV ESV NASB NIV PROBLEMMatthew 125 mdash ldquoAnd (Joseph) knew her not till she had brought forth her firstborn son and he called his name JESUSrdquo

ESV reads ldquo but knew her not until she had given birth to a son And he called his name Jesusrdquo

(Although ldquobut knew her notrdquo is correct the minority Greek source text ignores the fact that Jesus was Maryrsquos firstborn son ldquoMariamrdquo later had four additional sons with Joseph)

NASB reads ldquo but kept her a virgin until she gave birth to a Son and he called His name Jeshysusrdquo

(The Greek ouk eyivoskev [ook eginōsken] ldquohad no carnal knowledgerdquo [did not know her] is the same for the NASB and the NIV yet ldquokept her a virginrdquo and ldquohad no union with herrdquo both dynamic equivalents are used)

NIV reads ldquoBut he had no union with her until she gave birth to a son And he gave him the name Jesusrdquo

(The proven corrupt Greek manushyscripts Aleph [Sinaiticus] and Vatshyicanus [B] ca 325-360 AD other Greek Z and 071 plus several of the Old Latin Syrian and Egypshytian vie against 99-plus percent of the extant Greek mss)

The Bible clearly identifies in five places in the New Testashyment that Jesus had four other brothers (step) James John Joses Judas (Jude) [Matt 2 Mk 3] Support exists in the Majority text 18 significant uncials and the Syriac Peshitta (2nd cent) and Harclean (7th) plus the Armenian and Ethiopshyic Four Greek MSS and more against this support belief in Maryrsquos perpetual virginity

Matthew 522 mdash ldquoBut I say unto you That whosoever is anshygry with his brother without cause shall be in danger of the judgment rdquo

(Underscored italicized andor red text has been so presented for emshyphasis andor comparative argushyment [Some italicized text was so emphasized in its source])

ESV ldquoBut I say to you thateveryone who is angry with his brother 1 will be liable to judgshyment rdquo Footnote reads ldquo1

Some manuscripts insert without causerdquo

(The ESV footnote implies that ldquowithout causerdquo is a late intershypolation [addition] by a scribe)

NASB ldquoBut I say to you that everyone who is angry with his brother shall be guilty before the court rdquo

(No footnote about the omission of ldquobrother without causerdquo)

NIV ldquoBut I tell you that anyone who is angry with his brother will be subject to judgmentrdquo Footnote reads ldquoSome manushyscripts brother without causerdquo

(Only P67 [papyrus] Aleph B D-2 the Vulgate and Ethiopic and a few other Greek MSS support the minority reading)

Omission of the clause ldquowithout causerdquo makes Jesus subject to His own judgment because He Himself showed anger The Majority text (90-95 of Greek) Families 1 and 13 four Syriac versions the Coptic versions (2) the Gothic (4th) and Armenian (5th) plus two of the oldest five extant Greek manuscripts and 15 sigshynificant uncials include ldquowithout causerdquo ldquoSome manushyscriptsrdquo misrepresents

KJV ESV NASB NIV PROBLEMMatthew 544 mdash ldquoBut I say unto you Love your enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute yourdquo

(Also see Luke 627 28)

Reads ldquoBut I say to you lsquoLove your enemies and pray for those who persecute yoursquordquo

(The ESV footnote implies that ldquowithout causerdquo is a late intershypolation [addition] by a scribe)

Reads ldquoBut I say to you love your enemies and pray for those who persecute yourdquo

(No footnotemdashas exists in the NIVmdashregarding the truncation of the verse)

Reads ldquoBut I tell you Love your enemies and pray for those who persecute yourdquo Footnote reads ldquoSome late manuscripts enemies bless those who curse you do good to those who hate yourdquo (Again the Majority reading is truncated in the footnote)(Minority source text support exshyists only in uncials [all caps] Aleph and B Family 1 [Caesarean] the Syriac Sinaitic [4th] and Curetonishyan [5th] some Coptic (Egyptian) and a few others)

The Majority (90-95mdashat least 4856 mss) Greek says ldquoBut I say to you love your enemies bless those cursing you do well to the ones hating you and pray for the ones mistreating you and persecuting you rdquo Most of the Majority manuscripts are later ldquosome laterdquo is inaccurate Supporting the Majority are 13 significant uncials Family 13 (13 mss) the Peshitta and Harclean and the Gothic Arshymenian and Ethiopic

Matthew 829 mdash ldquoAnd behold [the demons] cried out lsquoWhat have we to do with thee Jesus thou Son of God Art thou come hither to torment us before the timersquordquo

(Also see Mark 57)

ESV reads ldquoAnd behold they cried out lsquoWhat have you to do with us O Son of God Have you come here to torment us before the timersquordquo

(As in Mark 57 the parallel passhysage among the gospels Jesus is removed based on a different Greek source textmdashldquolower Chrisshytologyrdquo)

NASB reads ldquoAnd they cried out saying lsquoWhat business do we have with each other Son of God Have You come here to torment us before the timersquordquo

(The word ldquobusinessrdquo being a modernistic attempt to appease an allegedly incapable reader does not appear in the source Greek Do most people not know what ldquohave to do withrdquo means)

NIV reads ldquorsquoWhat do you want with us Son of Godrsquo they shouted lsquoHave you come here to torture us before the appointed timersquordquo

(Again ldquoJesusrdquo is removed based on a different Greek source textmdashan effort to subtly degrade Christrsquos divine status This also is done nushymerous times in the New Testashyment by separating ldquoLordrdquo from ldquoJesusrdquo or ldquoJesus Christrdquomdashas is done in the Greek source text)

The main issue here is that the minority of early MSS separate ldquoJesusrdquo from ldquoSon of Godrdquomdashan attempt to denigrate Christ Only three uncials and L (cursshyive 9th) support this reading led by the corrupt duo Aleph and B Also collaborating are several Greek Family 1 (five mss) the Vulgate and a few others Similarly in the epistles numerous times ldquoLordrdquo is sepshyarated from ldquoJesusrdquo Backing the KJV are the vast majority of the Byz 15 significant uncials the Syriac Peshitta (2nd cent) and Harclean (7th) the Armenishyan (5th) and the Ethiopic

Matthew 913 mdash ldquoBut go ye and learn what that meaneth I will have mercy and not sacrishyfice for I am not come to call the righteous but sinners to repentshyancerdquo

(Also see Mark 217)

ESV reads ldquo For I came not to call the righteous but sinnersrdquo

(NOTE In The English-Greek Reverse Interlinear New Testashyment English Standard Version the Greek source does not include ldquoto repentancerdquo The Revised Standard Version [RSV] has preshycisely the same reading as acshycording to the ESV preface ldquo with the 1971 RSV text providing the starting point for our workrdquo)

NASB reads ldquo for I did not come to call the righteous but sinnersrdquo

(Despite its omission from the minority source Greek for both the NASB and the NIV the Zondershyvan Greek and English Interlinear New Testament (NASBNIV) inshycludes ldquoto repentancerdquo in English underneath the interlinear portion Why)

NIV reads ldquo for I did not come to call the righteous but sinnersrdquo

(The minority text has substantial support in six major uncials plus five others Family 1 the Peshitta and Harclean plus the Gothic Armenian and Ethiopic and more)

No 1 The modern versions fail to include ldquoto repentancerdquo It does not appear in their own Greek source text No 2 The Majority (90-95 of Greek) is supported by 15 significant unshycials (all capitals) plus the Fershyrar Family 13 the Sahidic (Egyptian) and more ldquoTo reshypentancerdquo probably is omitted to reduce the severity of the messhysage Most are not amenable to the fact their intrinsic depraved nature requires repentance before God for justification

KJV ESV NASB NIV PROBLEMMatthew 1123a b mdash ldquoAnd thou Capernaum which art exalted unto heaven shall be brought down to hell for if the mighty works which have been done in thee had been done in Sodom it would have remained until this dayrdquo

Reads ldquoAnd you Capernaum will you be exalted to heaven You will be brought down to Hadesrdquo

(The minority Greek poses a quesshytion in the first portion But the Byz Text states the fact that Cashypernaum had been exalted The Majority text reads ldquoAnd you Cashypernaum the one having been exshyalted to heaven rdquo Note vv 20 and 21 which are referred to as having benefited from great works by Jesus This clarifies)

Reads ldquo You will descend to Hadesrdquo

(Correct here Hades is the literal translation from the Greek ldquohaidesrdquo [hahacute-dace] From Strongrsquos Complete Word Study Concordance [p 2013] ldquo The place [state] of departed soulsmdashgrave hellrdquo In this context the correct translation is ldquohadesrdquo or ldquohellrdquo)

Reads ldquo No you will go down to the depthsrdquo The NIVrsquos own Greek source text reads ldquoHadesrdquo

(Again as in the ESV the corrupshyted text asks a question rather than states a fact having been comshypleted in the immediately recent past ldquo To the depthsrdquo is an explanatory and effectively vitishyated substitute for hell And the NIVrsquos own Greek source text reads ldquoHadesrdquo)

Those versions supported by the minority Greek either ask a question or state the wrong fact too early in the verse (NASB) The Majority text reads ldquoHaidourdquo (Hades) Note how the NIVmdashlike some othshyer modernsmdashmitigates the severity by using an explanatory substitute ldquoplace of the deadrdquo ldquothe depthsrdquo ldquothe abyssrdquo For most people the thought of anyone going to HELL is too frightening to contemplate The absolute truth wouldnrsquot sell their ldquoBiblesrdquo

Matthew 1247 mdash ldquoThen one said unto him lsquoBehold thy mother and thy brethren stand without desiring to speak with theersquordquo

The ESV removes v 47 then adds the footnote ldquoSome manuscripts insert version 47 Someone told him lsquoYour mother and your brothers are standing outside asking to speak to yoursquordquo

(The ESV does a relatively rare thing by excising the verse Alshymost all modern versions include v 47 then footnote about other mss adding it Here also the ESV follows the RSVmdashwhich it does in 91 percent of its wording)

NASB reads ldquoSomeone said to him lsquoBehold Your mother and Your brothers are standing outshyside seeking to speak to Yoursquordquo

(Only uncials Aleph and B cursive L [9th] and cursive [minuscule] Gamma [9th or 10th] plus the Sinaitic [4th] and Curetonian [5th] support the minority text along with the Sinaitic Curetonian and Sahidic versions)

NIV reads ldquoSomeone told him lsquoYour mother and brothers are standing outside wanting to speak to yoursquordquo Footnote reads ldquog47 Some manuscripts do not have verse 47rdquo(The footnote is nothing but conshyfusing to the reader ldquoWhat other manuscripts How important is thisrdquo This is none other than a naturalistic modernistic scholarly means of casting doubt on what previously was accepted as the irshyrefutable Word of God)

With the exception of the dishyvisive and deceptive footnotes accompanying the ESV and NIV versions the NASB is okay Support for the KJV inshycludes overwhelming evidshyence the Majority text 21 significant uncials Family 13 the Peshitta (2nd) and Harclean (7th) the Armenian (5th) the Ethiopic (4th or 6th) and several MSS of the Old Latin

Matthew 163 mdash ldquoAnd in the morning lsquoIt will be foul weather to day for the sky is red and lowringrsquo O ye hypocrites ye can discern the face of the sky but can ye not discern the signs of the timesrdquo

(ldquoLowringrdquo means ldquoto be gloomy and overcast with cloudsrdquo)

Reads ldquolsquoAnd in the morning lsquoIt will be stormy today for the sky is red and threateningrsquo You know how to interpret the appearance of the sky but you cannot interpret the signs of the timesrdquo Footnote reads ldquoSome manuscripts omit the following words to the end of verse 3rdquo

(Again the ESV follows the RSV here But the UBS3 does include the verses)

Reads ldquoAnd in the morning lsquoThere will be a storm today for the sky is red and threateningrsquo Do you know how to discern the appearance of the sky but cannot discern the signs of the timesrdquo

(The Greek purradzi gar stugshynadzo (poo-raddacute-zī | garr | stoog-nod-zo) ldquobeing overcastrdquo is not the equivalent of ldquothreateningrdquo )

Reads ldquo and in the morning lsquoToday it will be stormy for the sky is red and overcastrsquo You know how to interpret the apshypearance of the sky but you canshynot interpret the signs of the timesrdquo Footnote reads ldquoa 2 Some early manuscripts do not have the rest of verse 2 and all of verse 3rdquo

(Nevertheless the source apparatshyus contains these verses)

Modern theological scholars (most of them) propose the NASB and NIV footnote conshytents based on seven prolific Greek some of Family 13 the Sahidic the Sinaitic and Cureshytonian and a few other MSS Meanwhile the Majority text 18 significant uncials and the Peshitta and Harclean defend the verse among other manushyscripts And a lot of people donrsquot like the term ldquohypocriterdquo It indicts them It is difficult to escape consciousness of festershying guilt

KJV ESV NASB NIV PROBLEMMatthew 1720 mdash ldquoAnd Jesus said unto them lsquoBecause 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 ldquoRemove thee hence to yonder placerdquo and it shall remove and nothing shall be impossible unto yoursquordquo

ESV reads ldquoHe said to them lsquoBecause of your little faith For truly I say to you if you have faith like a grain of mustard seed you will say to this mountain lsquoMove from here to therersquo and it will move and nothing will be impossible for yoursquordquo

(ldquoLittle faithrdquo must be erroneous because Jesus said that even tiny faithmdashlike that of a ldquograin of musshytard seedrdquomdashwill move a mounshytain)

NASB reads ldquoAnd He said to them lsquoBecause 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 ldquoMove from here to thererdquo and it will move and nothing will be impossible to yoursquordquo

(ldquo Littleness of your faithrdquo is literal from the Nestle-Aland27

Greek but incorrect)

NIV reads ldquoHe replied lsquoBeshycause you have so little faith I tell you the truth if you have faith as small as a mustard seed you can say to this mountain ldquoMove from here to thererdquo and it will move Nothing will be imshypossible for yoursquordquo

(The minority reads ldquo the size of a mustard seedrdquo while the Byz text reads ldquo if you have faith like a grain of mustard [seed])rdquo

The Majority text (90-95 pershycent) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 significant uncials the Syriac Peshitta (2nd cent) and Syriac Harclean (7th cent) numerous Old Latin and others Opposishyng codices Aleph B and Theta and most of Caesarean (hybrid AlexandrianByzantine) groups 1 and 13 plus most Sinaitic and the Sahidic ldquo Faith as a grain of mustard seedrdquo is supported by at least the Majority and the TR

Matthew 1811 mdash ldquoFor the Son of Man is come to save that which was lostrdquo

(Also see Luke 1910)

Omits the entire verse then footnotes with ldquo4 Some manushyscripts add verse 11 For the Son of Man came to save the lostrdquo

(The ldquoNA27-UBS4rdquo [or ldquoNUrdquo] texts supported by their Greek sources do not include verse 11)

[ldquoFor the Son of Man has come to save that which was lost] Footnote reads ldquoEarly mss do not contain this vrdquo

(Absolute deception is manifested here the vast majority of early manuscripts of various types supshyport this verse)

Verse 11 is omitted from the text Footnote reads ldquoThe Son of Man came to save what was lostrdquo Why is there no explanation acshycompanying verse 11rsquos footnoted content Did the NIV committee simply not want readers to noshytice this

The Majority text includes v 11 ldquoFor the Son of Man came to save the lost [thing]rdquo The Byz is supported by 20 signishyficant uncials the Syriac Peshyshitta and Harclean the Arshymenian and more Only Aleph B L and Theta most of Familshyies 1 amp 13 the Sahidic and more oppose

Matthew 1815 mdash ldquoMoreover 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 brotherrdquo

Reads ldquoIf your brother sins against you go and tell him his fault between you and him alone If he listens to you you have gained your brotherrdquo

Reads ldquoIf your brother sins2 go and show him his fault in pri-vate if he listens to you you have won your brotherrdquo Footshynote reads ldquo1815 2 Late mss add against you

Reads ldquoIf your brother sins against youb go and show him his fault just between the two of you If he listens to you you have won your brother overrdquo Footnote reads 15 Some manushyscripts do not have against yourdquo

(ldquoSome manuscriptsrdquo only about five Greek and the Sahidic et al)

The Majority text (90-95) reads eis se ldquoagainst yourdquo ldquoLate mssrdquo is irrelevant because of the overwhelming witness 22 significant uncials Family 13 the Peshitta and Harclean the Armenian others The other Majority reading here is ldquoreshybukerdquo or ldquoreproverdquo rather than ldquotellrdquo or ldquoshowrdquo ldquoTellrdquo originshyated from Tyndalersquos 1526 NT

Matthew 199 mdash ldquoAnd I say unto you Whosoever shall put away his wife except it be for fornication and shall marry anshyother committeth adultery and whoso marrieth her which is put away doth commit adulteryrdquo

(Also see Mark 10 11 12 and Luke 1618)

ESV reads ldquoAnd I say to you whoever divorces his wife except for sexual immorality and marries another commits adulteryrdquo 3 Footnote reads ldquo3

Some manuscripts add and whoever marries a divorced woman commits adultery other manuscripts except for sexual immorality makes her commit adultery and whoever marries rdquo

NASB reads ldquoAnd I say to you whoever divorces his wife exshycept for immorality and marries another woman commits adulshyteryrdquo

(ldquoImmoralityrdquo long had been used to mean ldquosexual immoralityrdquo Immorality is underlain by the Greek porneia A more accurate word is ldquofornicationrdquo Moichatai means ldquocommits adulteryrdquo)

NIV reads ldquoI tell you that anyshyone who divorces his wife exshycept for marital unfaithfulness and marries another woman commits adulteryrdquo

(ldquoMarital unfaithfulnessrdquo is an impotent term for violation of the seventh Commandment It simply is ldquofornicationrdquo or ldquoadulteryrdquo and God does not take this lightly)

Not only do 90-95 percent of extant NT Greek mss contain the last portion but also the modern scholarsrsquo favorite Co shy dex B and 21 significant unshycials plus the Peshitta and Harclean and more Why have the moderns abandoned B here Because not doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual immoralityrdquo a more specific term is ldquofornicationrdquo

KJV ESV NASB NIV PROBLEMMatthew 1916 mdash ldquoAnd behold one came and said unto him lsquoGood Master what good thing shall I do that I may have eternal lifersquordquo

(Also see Luke 1818)

ESV reads ldquoAnd behold a man came up to him saying lsquoTeacher what good deed must I do to have eternal lifersquordquo

(It is interesting that the minority Greek source text underlying this version leaves out ldquoGoodrdquo (agathē))

NASB reads ldquoAnd someone came to Him and said lsquoTeacher what good thing shall I do that I may obtain eternal lifersquordquo

(As always no footnote exists for the Majority reading Because modernists hold that the ldquobestrdquo manuscripts are the ldquoearliestrdquo or ldquoearlyrdquo these translators withhold mention of the vast majority of Greek mss outnumbering them)

NIV reads ldquoNow a man came up to Jesus and asked lsquoTeacher what good thing must I do to get eternal lifersquordquo

(As always no footnote exists for the Majority reading Because modernists hold that the ldquobestrdquo manuscripts are the ldquoearliestrdquo or ldquoearlyrdquo these translators withhold mention of the vast majority of Greek mss outnumbering them)

The Majority text reads Dishydaskale agathe ldquoGood teachshyerrdquo ldquoGoodrdquo is necessary here because it speaks to God being good If Christ is not God then He is not good Other support for the Majority reading 17 significant uncials the Peshitta and Harclean the Armenian the Vulgate more Essentially only the corrupt Aleph B D and L oppose plus most of Family 13 and a few Old Latshyin

Matthew 2016 mdash ldquoSo the last shall be first and the first last for many be called but few chosenrdquo

(The ldquocalledrdquo are those who have been invited while the ldquochosenrdquo are those who have been genuinely savedmdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

The latter portion of this verse simply is omitted from the ESV text based on the inferior Greek source and in the English without a footnote

(Also in the RSV which the ESV practically is intended to replace andor provide a ldquosmoother-readshyingrdquo alternative for the latter porshytion is omittedmdashagain without footnote)

Reads ldquoSo the last shall be first and the first lastrdquo

(This first portion of verse 16 imshyplicitly calls for a further conclushysion It simply seems incomplete ldquoThis and that are true so someshything else must followrdquo This verse is not simply a retelling of the earlier parable in Matt 1930 What would be the sense in that)

Reads ldquoSo the last will be first and the first will be lastrdquo

(Some theologians interpret the ldquolastrdquo as being the Gentiles and the ldquofirstrdquo as being the Jews the latter first hearing the gospel But Jesus speaks more about the lowliest being raised up and the mightiest being lowered than He does about the Jewsrsquo preeminence over the Gentiles)

The Majority text includes the last portion of the verse as do 21 significant uncials the Old Latin the Vulgate the Peshitta and Harclean and more The last portion of this verse has been removed from nearly every modern ldquoBiblerdquo versionmdashmost likely because it indicshyates that many hear the gospel but few respond favorably Doesnrsquot sell Also perhaps modern scholars do not undershystand this portion

Matthew 2144 mdash ldquoAnd whososhyever shall fall on this stone shall be broken but on whomsoever it shall fall it will grind him to powderrdquo

(The ldquospiritual buildersrdquo of Jesusrsquo time the Pharisees Saducees and scribes personally were being ldquobrokenrdquo by ldquofallingrdquo on [rejectshying] the keystone of the kingdom of God Christ Similarly in their final rejection of Christ these Jewshyish leaders would be ldquoground to powderrdquo ldquoThe Kingdom of God is here a temple rdquo mdashJamieson-Fausset-Brown Bible Commentshyary Vol 3 p 104)

Reads ldquoAnd the one who falls on this stone will be broken to pieces and when it falls on anyone it will crush himrdquo 3

Footnote reads ldquo3 Some manuscripts omit verse 44rdquo

(Again why confuse the reader with a partial truth ldquoSome mashynuscripts rdquo ldquoThe majority of Greek manuscriptsrdquo is the plain and simple truth This is another attempt to foist a proven corrupt text upon a wanton public which is easily wooed by ldquomodern scholarshyshiprdquo)

Reads ldquoAnd he who falls on this stone will be broken to pieces but on whomever it falls it will scatter him like dustrdquo The footshynote reads ldquoSome manuscripts do not have verse 44rdquo

(Verse 44 is omitted from the inshyterlinear Greek)

NIV omits the verse from the text then inserts the footnote ldquoSome manuscripts do not have verse 44rdquo

(Not only are many modern biblicshyal scholars enamored with their false allegedly ldquoearlier manushyscriptsrdquo but they like other hyposhycrites do not wish to be openly reshyminded of their misdeeds)

The Majority text includes the verse (90-95 of extant Greek) but more interestingly modern scholarsrsquo two favorite MSS uncials Aleph and B also inshyclude the verse The only anshycient uncial that does not inshyclude this verse is the notorishyously corrupt Codex D (Beza) Thatrsquos right the academics have defied Aleph and B Why (The verse even has been removed in the Greek from a new interlinear) The ldquoharshrdquo tone Doesnrsquot sell Also notice the footnotes at left ldquoother mssrdquo ldquosome manuscriptsrdquo Also supporting the Byz are 24 significant uncials Families 1 amp 13 the Peshitta amp Harclean and others

KJV ESV NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye called Rabbi for one is your Master even Christ and all ye are brethrenrdquo

(The Greek kathegetes [kath-ayacute-gate-ace] means ldquoteacherrdquo or ldquomasterrdquo)

ESV reads ldquoBut you are not to be called rabbi for you have one teacher and you are all brothshyersrdquo 3 Footnote reads ldquo3 Or brothshyers and sistersrdquo

(The footnote contradicts the NA-UBS Greek which as seen above reads ldquobrothersrdquo (Gk adelphoi) None of the Greek source texts reads ldquobrothers and sistersrdquo so this suggestion means to neuter the reading The traditional meaning is inclusive of all persons in Christ)

NASB reads ldquoBut do not be called Rabbi for One is your Teacher and you are all brothshyersrdquo

(ldquoBut do not be called Rabbi rdquo is incorrect according to even the critical Greek text The minority Greek clearly reads Humeis de me klathētē rabbi literally ldquoYou but are not to be called rabbirdquo)

NIV reads ldquoBut you are not to be called lsquoRabbirsquo for you have only one Master and you are all brothersrdquo

(Leading the support for the critical text are Aleph B D E-2 [6th] L and W)

The words ldquothe Christrdquo (o Cristos) appear in the Majority Greekmdashat least 90 percent As for ldquoChristrdquo it also is better-supported than ldquoMessiahrdquo or without either 15 significant uncials part of the Harclean the Curetonian and others (The minority text does have relatively solid support in six significant Greek most of the Old Latin the Vulgate the Peshitta the Ethiopic the Coptic others

Matthew 2314 mdash ldquoWoe unto you scribes and Pharisees hyposhycrites for ye devour widowsrsquo houses and for a pretense make long prayer therefore ye shall receive the greater damnationrdquo

(Also see Mark 1240 Luke 2047)

The verse is excluded entirely Footnote reads ldquo4 Some manushyscripts add here (or after verse 12) verse 14 Woe to you scribes and Pharisees hypocrites For you devour widowsrsquo houses and for a pretense you make long prayers therefore you will reshyceive the greater condemnationrdquo

Puts verse 14 in brackets to indishycate suspicion about authenticity then adds footnote ldquoThis v not found in early MSSrdquo

(Two of the earliest five NT Greek uncial [all caps] manuscripts among the ldquo[five] old uncialsrdquo inshyclude this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manuscriptsrdquo add verse 14

The vast majority of manushyscripts include verse 14 Three of the oldest five extant manushyscripts do not include this verse But the vast majority of the Byzantine text is supported by 19 significant uncials Family 13 (Caesarean) the Syriac Peshitta (2nd) and Harc-lean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions

Matthew 247 mdash ldquoFor nation shall rise against nation and kingdom against kingdom and there shall be famines and pestishylences and earthquakes in divers placesrdquo

(The Greek kata [kah-tahacute] meansmdashamong other thingsmdashldquoagainstrdquo or ldquoin diverserdquo [manifold] placesrdquo

ESV reads ldquoFor nation will rise against nation and kingdom against kingdom and there will be famines and earthquakes in various placesrdquo

(As in the other versions folshylowing ldquopestilencesrdquo is omitted But isnrsquot the world being ravaged by pestilences even now)

NASB reads ldquoFor nation will rise against nation and kingdom against kingdom and in various places there will be famines and earthquakesrdquo

(Translators have altered word ordermdashldquoin various placesrdquo ap-pearing last in the Greekmdashand have omitted ldquopestilencesrdquo)

NIV reads ldquoNation will rise against nation and kingdom against kingdom There will be famines and earthquakes in varishyous placesrdquo

(The NIV is notorious for removing connectors such as ldquoandrdquo ldquobutrdquo ldquoorrdquo and for creating more shorter sentences)

The Majority text (90-95 pershycent of existing mss) reads loimoi (plague disease pestishylence) Also 22 significant unshycials Families 1 amp 13 the Syrishyac Peshitta and Harclean and the Armenian (5th) and Ethiopic support the KJV reading Only the wicked trio of Aleph B D plus E (6th) plus the Sinaitic and Sahidic dissent

Matthew 2436 mdash ldquoBut of that day and hour knoweth no man no not the angels but my Father onlyrdquo

(Remember that Jesus is co-equal to God the Fathermdashhence Matshythewrsquos not alluding to ldquothe Sonrdquo)

ESV ldquoBut concerning that day and hour no one knows not even the angels of heaven nor the Son but the Father onlyrdquo 2

Footnote reads ldquo2 Some manuscripts omit nor the sonrdquo

Adds ldquoor the Son himselfrdquo but provides no footnote evidence for its appearance as an alternate variant to the Majority reading

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo(Greek support for ldquonor the Sonrdquo are six main Greekmdashincluding two Alephs B and Dmdashthe Arshymenian and Ethiopic others)

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus sevshyeral Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

KJV ESV NASB NIV PROBLEMMatthew 2531 mdash ldquoWhen the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his gloryrdquo

(The modern Greek apparatus the Majority text and the Textus Reshyceptus each read thronou dozes ldquoglorious thronerdquo ldquoThrone of his gloryrdquo must have sounded more dignified to the KJV committee Also ldquoshallrdquo before ldquocomerdquo probably is an addition by the committee to enhance majesty)

ESV reads ldquoWhen the Son of Man comes in his glory and all the angels with him then he will sit on his glorious thronerdquo

(The ESV based on the 1971 RSV reads identically to the NASB beshying founded upon identical Greek minority texts)

NASB reads ldquoBut when the Son of Man comes in His glory and all the angels with Him then He will sit on His glorious thronerdquo

(This is the absolutely correct reading here except for the abshysence of ldquoholyrdquo according to the Byzantine [Majority] text and the Textus Receptus)

NIV reads ldquoWhen the Son of Man comes in his glory and all the angels with him he will sit on his throne in heavenly gloryrdquo

(ldquoHeavenly gloryrdquo does not appear in the minority manuscripts represshyented in the modern critical apparshyatus Once again the NIV deviates from its own Greek source textmdashpresumably for ldquostylistic purshyposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harc-lean (7th) Family 13 and others Opposing are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the min-ority script body The Mashyjority text also reads ldquoglorious thronerdquo

Matthew 2628 mdash ldquoFor this is my blood of the new testament which is shed for many for the remission of sinsrdquo

(Also see Mark 1424)

Reads ldquo for this is my blood of the covenant which is poured out for many for the forgiveness of sinsrdquo 3 Footnote reads ldquoSome manuscripts insert newrdquo

(ldquoSome manuscriptsrdquo Nearly all mss Again ldquoinsertrdquo implies a a late scribal interpolationmdashan addition)

Omits ldquonewrdquo

(Jesusrsquo blood was not for the old covenant It had to be for the ldquonewrdquo covenantmdashan eternal promshyise replacing a temporary one)

Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

(ldquoSome manuscriptsrdquo No The overwhelming majoritymdashmore than 99 percent of total extant manuscripts The translators do not want to ldquoconfuse the readers with the factsrdquo)

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covshyenantrdquo which as specifically mentioned in Hebrews 86-13 explicitly replaces the old covenant as being a better one Only six extant Greek uncials P37 and few others omit ldquonewrdquo And again ldquosome manuscriptsrdquo is wrong

Matthew 2734 mdash ldquoThey gave him vinegar to drink mingled with gall and when he had tasted thereof he would not drinkrdquo

(ldquoGallrdquo is bile secreted from the liver and as such a bitter subshystance which biblically is used to denote bitterness of spirit [Acts 823 Lamentations 319])

Reads ldquo they offered him wine to drink mixed with gall but when he tasted it he would not drink itrdquo

(The problem with the Greek word used here in the ldquoNUrdquo text oinon is that though it is a fermented drink [wine] it is not sour wine The Greek oxos is correct sour wine vinegar)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note at left)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note after ESV reading at left)

(Supporting the critical text are the Armenian Ethiopic Sahidic and Bohairic a few of the Old Latin and more)

ldquoOinonrdquo fermented drink is incorrect ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegshyarrdquo fulfills prophecy in Psalm 6921 ldquoThey also gave me gall in my food and in my thirst they gave me vinegar to drinkrdquo Support for oxos is overwhelming vast majority of Greek 18 significant unshycials the Peshitta and Harc-lean others Against are seven Greek some of Familshyies 1 amp 13 a few of the Vulshygate others

KJV ESV NASB NIV PROBLEMMark 11 mdash ldquoThe beginning of the gospel of Jesus Christ the Son of God rdquo

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo 1 Footnote reads ldquo1 Some manuscripts omit the Son of Godrdquo

(Why do modern textual critics cast doubt on the overwhelming majority of manuscripts by adding this confusing tidbit Shameless)

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo

Reads ldquoThe beginning of the gospel about Jesus Christ the Son of Godrdquo Footnote reads ldquoSome manuscripts do not have the Son of Godrdquo

(Again extreme deception by modern translators perpetrated beshycause of their argument that a paltry minority of older manushyscripts outweighs the vast majority of extant witnesses Their opinion they think simply trumps another valid circumstance and evidence)

At least 4400 of the extant 5300-plus (79) NT Greek manuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant unshycials including Codex Vaticshyanus (B) (The modern scholshyarsrsquo second cornerstone docushyment Aleph (Sinaiticus) is their only documented recoursemdashalong with a few other Greek manuscripts and Codex Theta (8th or 9th)

Mark 12 mdash ldquoAs it is written in the prophets lsquoBehold I send my messenger before thy face which shall prepare thy way beshyfore theersquordquo

ESV reads ldquoAs it is written in Isaiah the prophet 2 lsquoBehold I send my messenger before your face who will prepare your way rsquordquo Footnote readsldquo2 Some manuscripts in the prophetsrdquo

(The NA Greek reading ldquoIsaiah the prophetrdquo is incorrect according to the manuscript evidence Correct is en tois prophatais ldquoin the pro-phetsrdquo)

NASB reads ldquoAs it is written in Isaiah the prophet lsquoBehold I send My messenger ahead of You Who will prepare Your wayrsquordquo

(No footnote appears to mention any other reading This is decepshytion and the translators probably did not include the Byzantine reading because of their favorite evidence Aleph B and D To moderns Aleph and B are tantamount to absolute truth)

NIV reads ldquoIt is written in Isaishyah the prophet lsquoI will send my messenger ahead of you who will prepare your wayrsquordquobmdash Footshynote reads ldquo12 Mal 31rdquo

(Despite the appearance of idou [ldquobeholdrdquo ldquolordquo ldquoseerdquo ldquosurpriserdquo] in the Greek the translators reshymove the English equivalent from the beginning of the quote Why)

This prophecy appears in Malashychi 31 However in the modshyern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 signishyficant Greek uncials Family 13 the Harclean and others The critical text is supported by six main uncials (including A B and D) some of Family 1 the Vulgate and Peshitta the Coptic and Gothic

Mark 114 mdash ldquoNow after that John was put into prison Jesus came into Galilee preaching the gospel of the kingdom ofGod rdquo

(What is missing in these modern translations is the clarifier ldquokingshydom of Godrdquo which is specifically the type of ldquogood newsrdquo or ldquogosshypelrdquo being preached)

ESV ldquoNow after John was ar-rested Jesus came into Galilee proclaiming the gospel of God rdquo

(Obviously ldquokingdom of Godrdquo is omitted here Furthermore the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto commitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo Hence the Greek has not been transmitted absolutely litershyally here)

NASB ldquoNow after John had been taken into custody Jesus came into Galilee preaching the gospel of Godrdquo

(ldquo Taken into custodyrdquo is something of a stretch from the Greek paradothevai (para-doth-a-nahee) The translators have unneshycessarily substituted some words for what evidently in their opinshyion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prisshyon Jesus went into Galilee proshyclaiming the good news of Godrdquo

(ldquoGood newsrdquo and ldquogospelrdquo have the same meaning according to the Greek evaggelio [ee-vang-gel-eeacute-ō] Nevertheless the gospel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irreshysponsible and disrespectful Where is the sense of godly reverence in these translators)

ldquo Gospel of the kingdom of Godrdquo is the reading in the proshyfound majority of mss a vast majority of the Byzantines 20 significant uncials (including A D and E) a few of the Old Latin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV ESV NASB NIV PROBLEM

Mark 315 mdash ldquoAnd to have power to heal sicknesses and to cast out devils rdquo

(In this particular case the KJV translators chose the best Greek word daimonion (demon) but opshyted for the less-appropriate English word ldquodevilsrdquo rather than ldquodeshymonrdquo The Greek daimon also could have been used)

ESV reads ldquo and to have authority to cast out demonsrdquo

(Excluding ldquoto heal sicknessesrdquomdashwithout footnote especiallymdashis extremely irresponsible in the least and more likely a modernistic efshyfort to revoke Jesusrsquo and his disshyciplesrsquo power over bodily afflicshytionsmdashfor whatever reason Most moderns manipulate the source texts centrally using the ldquoNUrdquo but also using Byz readings when essential andor convenient)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being selective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physishycians with modern technology able to heal sicknesses Have Godrsquos chosen vessels no power to do so)

NIV reads ldquo and to have aushythority to drive out demonsrdquo

(See the NASB footnote at immeshydiate left)

Some scribe(s) made a serishyous error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 percent of extant NT mss But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

Mark 329 mdash ldquoBut he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal dam shy nation rdquo

Reads ldquo But whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo)

Reads ldquo but whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(No footnote for the Majority reading Solid manuscript evidshyence supporting the NA apparatus are Aleph B C L W Delta and Theta plus four Family 13 cur-sives Others are several scattered mss the Vulgate the Syriac Sin-aitic [4th] the Gothic the Armen-ian and some of the Bohairic [southern Egyptian])

Reads ldquo but whoever blasshyphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

(Again no footnote for the Majorshyity reading)

Again the modern versions mitshyigate the severity of the sense using ldquoeternal sinrdquo rather than the frightening truth ldquoeternal damnationrdquomdashdifferent Greek words The Majority text is supported by 12 significant uncials seven other Greek mss the Syriac Peshitta and Harc-lean the Old Latin Family 1 others Modern scholarsrsquo second-favorite MS Aleph even opposes their adopted reading But damnation doesnrsquot sell their ldquoBiblesrdquo

Mark 611b mdash ldquoVerily I say unto you It shall be more tolershyable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

ESV This last portion of verse 11 is completely omitted from the NU text without any footshynote

(This is done despite the paltry MS evidence against the Majority reading etc modernsrsquo sacred ldquoold uncialsrdquo Aleph B C and D plus four other uncials and several othshyer lesser witnesses)

NASB Verse 11b at far left is omitted without footnote

(Omission without at least the typshyical designation ldquoother mssrdquo is negligence This exclusion evidshyently is based on ldquoharmonizationrdquo or ldquoparallel influencerdquo the theorshyetical scribal practice of copying Scripture from one Gospelmdashin this case from Matthew in 1015mdashto another to ensure consistency Moderns uphold this theory)

NIV Verse 11b is omitted without footnote

(Supporting the NA text are only Aleph B C D L W Delta Theta a ldquopaucirdquo [ldquopcrdquomdasha few] of other Greek mss several of the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] the Bo-hairic [also called ldquoMemphiticmdashpart of the witnesses (ldquoptrdquo)] and several others)

Among extant Greek NT mashynuscripts only eight significant uncials of the 5300-plus omit this portion plus several Old Latin the Vulgate and Sahidic and more Again this omission reduces the severity of the sensemdashjudgment against those ignoring the gospel (The Peshyshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV ESV NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them lsquoThis kind can come forth by nothing but by prayer and fastingrsquordquo

(Also see Matthew 1721)

Reads ldquoAnd he said to them lsquoThis kind cannot be driven out by anything but prayerrsquordquo5 Footshynote reads ldquo5 Some manuscripts add and fastingrdquo

(The NA-UBS [ldquoNUrdquo] Greek textual apparatus simply fails to include these two critical words at the end of the verse)

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials Families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

(Only most modern ldquoscholarsrsquordquo ancient duo of Aleph and B opshypose along with one other uncial and a few cursives Contemporary textual criticsrsquo lynch pin is the AlephB combo The modern critshyical apparatusrsquo foundation is upon these two)

On the basis of only three exshyisting manuscripts ldquo and fastingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashionable Is it no longer deemed important The anshyswers seem obvious (The sigshynificance of fasting is self-sacshyrifice to focus on and enhance spiritual growth by wholeshyheartedly interacting with and submitting to our Savior)

Mark 942 mdash ldquoAnd whosoever shall offend one of these little ones that believe in me it is betshyter for him that a millstone were hanged about his neck and he were cast into the seardquo

(The KJV translators took liberty with word order [ldquo shall offendrdquo] here)

(Also see Matthew 186 and Luke 172)

Reads ldquoWhoever causes one of these little ones who believe in me to sin it would be better for him if a great millstone were hung around his neck and he were thrown into the seardquo

(The minority Greek includes ldquogreatrdquo [onikos] before millstone The Greek skandalise means ldquoto stumble ldquoto offendrdquo ldquoto entice to sinrdquo)

Reads ldquoWhoever causes one of these little ones who believe to stumble it would be better for him if with a heavy millstone hung around his neck he had been cast into the seardquo

(The Greek omission of eis egravemē ldquoin merdquo is founded upon only uncials Aleph C and D the cur-sive Delta [9th] and just four Latin manuscripts)

Reads ldquoAnd if anyone causes one of these little ones who beshylieve in me to sin it would be better for him to be thrown into the sea with a large millstone tied around his neckrdquo

(The NIV translators have done the right thing by not footnoting with a reference to ldquosome mssrdquo ldquoearly mssrdquo or ldquothe earliest mssrdquo excluding ldquoin merdquo Rare wisdom for the translation committee)

The Majority text reads ldquoto stumblerdquo (or ldquoto entice to sinrdquo ldquoto offendrdquo ldquoto entraprdquomdashskanshydalise)The NASB omits ldquoin merdquo after ldquobelieverdquo this is inshycorrect again according to the vast majority Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A recent interlinear by Zondervan inserts the words ldquoto sinrdquo underneath the NA Greek that excludes them

Mark 944 mdash ldquoWhere their worm dieth not and the fire is not quenchedrdquo (Also repeated in verses 46 and 48)

(Parenthetical material above adshyded by author)

(Also see Matthew 1721)

Based on the modern Greek critical apparatus the ldquoNUrdquo text the ESV completely deletes verses 44 and 46 The footnote reads ldquo5 Some manuscripts add verses 44 and 46 (which are identical with verse 48)rdquo

(Essentially modern critics have foregone the true Greek readingmdashin the face of enormous evidence against itmdashbecause of their two most-beloved MSS Aleph and B Another of their revered sources C opposes as do four other unshycials Families 1 and 13 and a few others)

NASB reads ldquo[where their worm does not die and the fire is not quenched] Footnote reads ldquoVv 44 and 46 which are identical to v 48 are not found in the early MSS rdquo (Emphasis mine)

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealshying to modernsrsquo liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelmshying Byzantine text copied in the Antiochian region)

NIV omits the verse then adds the footnote ldquo44where their worm does not die and the fire is not quenched 45Some manuscripts hell where their worm does not die and the fire is not quenchedrdquo

(The NIV committee chose to be even more irresponsible than that of the NASB by deleting the verse entirelymdashmore deceptive and sinshyister activity by the NIV translatshyors Removal here in effect min-imizes the penalty of eternal damnation)

Translators distort the truth in the NASB footnote These words are not found in two MSS of the fourth century (Aleph B) but they are found in two Greek MSS of the fifth (A D) Also the words appear in the Peshitta and Old Latin the Majority text and in 14 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV ESV NASB NIV PROBLEMMark 1021 mdash ldquo 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 merdquo

(Note that the KJV does transpose the final two clauses ldquofollow merdquo and ldquotaking up thy crossrdquo also changing the tense)

(See Matthew 1624 Luke 923)

ESV ldquo You lack one thing go sell all that you have and give to the poor and you will have treasure in heaven and come follow mersquordquo

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo beshylievers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo believers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority textrsquos opposition eight uncialsmdashincluding Aleph B C and Dmdashthe Vulgate (5th cent) the Bohairic a few MSS of the Sahidic and several other manushyscripts)

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omisshysion reduces the burden of dis shy cipleship How convenient for the modernistic critical translatshyors and their readers Supportshying the Byz text are 19 signishyficant uncials Family 13 (13 mss) the Harclean the Gothic the Sinaitic and more

Mark 1024 mdash ldquoAnd the disshyciples were astonished at his words But Jesus answereth again and saith unto them Chilshydren how hard is it for them that trust in riches to enter into the kingdom of Godrdquo

(Also see Matthew 1924 Mark 1025 and Luke 1825)

ESV reads ldquolsquoChildren how difficult it is 2 to enter the kingdom of Godrsquordquo Footnote reads ldquo2 Some manuscripts add for those who trust in richesrdquo

(The translators omitted ldquoanswershyingrdquo before ldquosaidrdquo In the ESV reshyverse interlinear the Greek aposhytheosis appears but is not transshylated in English)

NASB reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(The basis for the omission of the clause ldquo for them that trust in richesrdquo are only Aleph B Delta [9th] Psi [8th or 9th] the Sahidic Coptic [3rd or 4th] and a few of the Bohairic Coptic [3rd or 4th])

NIV reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(Jesus mentions money and riches at least 31 times in the New Testashymentmdashone of His most-emphasshyized topics Yet in a critical verse here a modernistic textual apparshyatus based on a minority of corrupt manuscripts is used to defy one of the most-profound points in Scripshyturemdashthat a preoccupation with wealth often precludes salvation)

The Majority text (not some manuscripts) reads ldquofor the ones having put confidence in riches (chreacute-ma) to enter into the kingdom of God rdquo Again the translators fail to folshylow their own Greek source text Three of the oldest five extant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the ESV The footnote reads ldquo4 Some manuscripts add verse 26 But if you do not forgive neither will your Father who is in heaven forgive your trespassesrdquo

(The NA-UBS exclude this verse despite its importance The Father will not forgive onersquos sins until heshe first forgives those of others against himher)

Verse 26 is bracketed to indicate suspicion about validity Footshynote reads ldquoEarly mss do not contain this vrdquo

(The minority text is supported only by seven uncialsmdashincluding Aleph and Bmdashand portions of the Armenian and Ethiopic plus a few other manuscripts)

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Families 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV ESV NASB NIV PROBLEMMark 1333 mdash ldquoTake ye heed watch and pray for ye know not when the time isrdquo

(The KJV actually is a bit idiomatshyic here The literal translation from the Majority text is ldquoBe watchful stay awake and pray for you do not know when the time isrdquo)

ESV reads ldquoBe on guard keep awake 1 For you do not know when the time will comerdquo Footshynote reads ldquo1 Some manuscripts add and prayrdquo

(The ESV translators have chang-ed the tense in English The Byz Textus Receptus and critical texts each read kairos estin ldquotime isrdquo Obviously this is a change for alshyleged ldquoeasier readingrdquo but it is inshycorrect The time when something ldquoisrdquo is the time it will occur)

NASB reads ldquoTake heed keep on the alert for you do not know when the appointed time will comerdquo

(The translators evidently out of their own personal preference simply took the liberty of adding ldquoappointedrdquo here It does not apshypear in the Majority or NU Greek Why do these ldquoscholarsrdquo think they have the authority to tamper with the Word of God)

NIV reads ldquoBe on guard Be alert You do not know when that time will comerdquo Footnote reads ldquoSome manuscripts alert and prayrdquo

(The Greek blēpete [blayacute-peh-tay] means ldquobeholdrdquo ldquobewarerdquo ldquoseerdquo ldquotake heedrdquo ldquoperceiverdquo or ldquolook onrdquo [or ldquotordquo] not ldquobe on guardrdquo Agrupnite means ldquoto keep awakerdquo or ldquoto watchrdquo The NU does not contain proseuchesthe ldquoto prayrdquo)

The Majority text under girds the KJV as do 25 significant uncials Families 1 amp 13 the Vulgate several Old Latin and once again the Peshitta and Harclean Thus ldquosomerdquo is outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority defense Only in codices B and D plus several other MSS)

Mark 1528 mdash ldquoAnd the Scripshyture was fulfilled which saith And he was numbered with the transgressorsrdquo

(Modern critics argue that this verse is an interpolation an insershytion by a misled scribe But the verse fulfills prophecy)

The ESV omits this verse just placing a footnote despite the fact that the verse fulfills the prophecy of Isaiah 5312 Footnote reads ldquo5 Some manu-scripts insert verse 28 And the Scripture was fulfilled that says lsquoHe was numbered with the transgressorsrsquordquo

NASB contains the verse with question ldquo[And the Scripture was fulfilled which says lsquoAnd he was numbered with transshygressorsrsquo] Footnote reads ldquoEarly mss do not contain this vrdquo

(Yes the few ldquoearliestrdquo extantmdashexisting and usablemdashmanuscripts from the second and fourth centurshyies [papyry and uncials] do not contain this verse But the Byzshyantine majority dates back to at least the fourth century)

NIV omits the verse then adds the footnote ldquo27Some manushyscripts left 28and the scripture was fulfilled which says lsquoHe was counted with the lawless onesrdquo (Isaiah 5312)

Two significant Greek MSS some Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The ESV includes the entire passhysage but inside double brackets to seriously question its validity as ldquohighly doubtfulrdquo A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament The note header reads ldquo[SOME OF THE EARLIEST MANUSCRIPTS DO NOT INCLUDE 169-20] 1rdquo (ldquoSomerdquo are two)

(The footnote whose marker appears after verse 20 partially readsldquo1 Some manuscripts end the book with 168 others include verses 9-20 immediately after verse 8 rdquo)

The NASB includes the passage but adds the footnote ldquoLater mss add vv 9-20rdquo

(ldquoAddrdquo refers to modernsrsquo belief that some scribe[s] inserted the words into manuscripts dating back no further than about the elshyeventh century)

The NIV also includes the passhysage but questions its authentishycity by placing the following content in brackets between verses 8 and 9 ldquoThe earliest manuscripts and some other anshycient witnesses do not have Mark 169-20rdquo

The fact is yes the two oldest manuscripts (excluding fragshyments) do not include this passhysage But out of the extant 5300-plus NT Greek witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative biblical scholars (for 500 years) have labeled in fact as two of the three most-corrupt extant ldquoold uncialsrdquomdashAleph and B Aleph and B are the only uncials omitting these verses

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMMatthew 544 mdash ldquoBut I say unto you Love your enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute yourdquo

(Also see Luke 627 28)

Reads ldquoBut I say to you lsquoLove your enemies and pray for those who persecute yoursquordquo

(The ESV footnote implies that ldquowithout causerdquo is a late intershypolation [addition] by a scribe)

Reads ldquoBut I say to you love your enemies and pray for those who persecute yourdquo

(No footnotemdashas exists in the NIVmdashregarding the truncation of the verse)

Reads ldquoBut I tell you Love your enemies and pray for those who persecute yourdquo Footnote reads ldquoSome late manuscripts enemies bless those who curse you do good to those who hate yourdquo (Again the Majority reading is truncated in the footnote)(Minority source text support exshyists only in uncials [all caps] Aleph and B Family 1 [Caesarean] the Syriac Sinaitic [4th] and Curetonishyan [5th] some Coptic (Egyptian) and a few others)

The Majority (90-95mdashat least 4856 mss) Greek says ldquoBut I say to you love your enemies bless those cursing you do well to the ones hating you and pray for the ones mistreating you and persecuting you rdquo Most of the Majority manuscripts are later ldquosome laterdquo is inaccurate Supporting the Majority are 13 significant uncials Family 13 (13 mss) the Peshitta and Harclean and the Gothic Arshymenian and Ethiopic

Matthew 829 mdash ldquoAnd behold [the demons] cried out lsquoWhat have we to do with thee Jesus thou Son of God Art thou come hither to torment us before the timersquordquo

(Also see Mark 57)

ESV reads ldquoAnd behold they cried out lsquoWhat have you to do with us O Son of God Have you come here to torment us before the timersquordquo

(As in Mark 57 the parallel passhysage among the gospels Jesus is removed based on a different Greek source textmdashldquolower Chrisshytologyrdquo)

NASB reads ldquoAnd they cried out saying lsquoWhat business do we have with each other Son of God Have You come here to torment us before the timersquordquo

(The word ldquobusinessrdquo being a modernistic attempt to appease an allegedly incapable reader does not appear in the source Greek Do most people not know what ldquohave to do withrdquo means)

NIV reads ldquorsquoWhat do you want with us Son of Godrsquo they shouted lsquoHave you come here to torture us before the appointed timersquordquo

(Again ldquoJesusrdquo is removed based on a different Greek source textmdashan effort to subtly degrade Christrsquos divine status This also is done nushymerous times in the New Testashyment by separating ldquoLordrdquo from ldquoJesusrdquo or ldquoJesus Christrdquomdashas is done in the Greek source text)

The main issue here is that the minority of early MSS separate ldquoJesusrdquo from ldquoSon of Godrdquomdashan attempt to denigrate Christ Only three uncials and L (cursshyive 9th) support this reading led by the corrupt duo Aleph and B Also collaborating are several Greek Family 1 (five mss) the Vulgate and a few others Similarly in the epistles numerous times ldquoLordrdquo is sepshyarated from ldquoJesusrdquo Backing the KJV are the vast majority of the Byz 15 significant uncials the Syriac Peshitta (2nd cent) and Harclean (7th) the Armenishyan (5th) and the Ethiopic

Matthew 913 mdash ldquoBut go ye and learn what that meaneth I will have mercy and not sacrishyfice for I am not come to call the righteous but sinners to repentshyancerdquo

(Also see Mark 217)

ESV reads ldquo For I came not to call the righteous but sinnersrdquo

(NOTE In The English-Greek Reverse Interlinear New Testashyment English Standard Version the Greek source does not include ldquoto repentancerdquo The Revised Standard Version [RSV] has preshycisely the same reading as acshycording to the ESV preface ldquo with the 1971 RSV text providing the starting point for our workrdquo)

NASB reads ldquo for I did not come to call the righteous but sinnersrdquo

(Despite its omission from the minority source Greek for both the NASB and the NIV the Zondershyvan Greek and English Interlinear New Testament (NASBNIV) inshycludes ldquoto repentancerdquo in English underneath the interlinear portion Why)

NIV reads ldquo for I did not come to call the righteous but sinnersrdquo

(The minority text has substantial support in six major uncials plus five others Family 1 the Peshitta and Harclean plus the Gothic Armenian and Ethiopic and more)

No 1 The modern versions fail to include ldquoto repentancerdquo It does not appear in their own Greek source text No 2 The Majority (90-95 of Greek) is supported by 15 significant unshycials (all capitals) plus the Fershyrar Family 13 the Sahidic (Egyptian) and more ldquoTo reshypentancerdquo probably is omitted to reduce the severity of the messhysage Most are not amenable to the fact their intrinsic depraved nature requires repentance before God for justification

KJV ESV NASB NIV PROBLEMMatthew 1123a b mdash ldquoAnd thou Capernaum which art exalted unto heaven shall be brought down to hell for if the mighty works which have been done in thee had been done in Sodom it would have remained until this dayrdquo

Reads ldquoAnd you Capernaum will you be exalted to heaven You will be brought down to Hadesrdquo

(The minority Greek poses a quesshytion in the first portion But the Byz Text states the fact that Cashypernaum had been exalted The Majority text reads ldquoAnd you Cashypernaum the one having been exshyalted to heaven rdquo Note vv 20 and 21 which are referred to as having benefited from great works by Jesus This clarifies)

Reads ldquo You will descend to Hadesrdquo

(Correct here Hades is the literal translation from the Greek ldquohaidesrdquo [hahacute-dace] From Strongrsquos Complete Word Study Concordance [p 2013] ldquo The place [state] of departed soulsmdashgrave hellrdquo In this context the correct translation is ldquohadesrdquo or ldquohellrdquo)

Reads ldquo No you will go down to the depthsrdquo The NIVrsquos own Greek source text reads ldquoHadesrdquo

(Again as in the ESV the corrupshyted text asks a question rather than states a fact having been comshypleted in the immediately recent past ldquo To the depthsrdquo is an explanatory and effectively vitishyated substitute for hell And the NIVrsquos own Greek source text reads ldquoHadesrdquo)

Those versions supported by the minority Greek either ask a question or state the wrong fact too early in the verse (NASB) The Majority text reads ldquoHaidourdquo (Hades) Note how the NIVmdashlike some othshyer modernsmdashmitigates the severity by using an explanatory substitute ldquoplace of the deadrdquo ldquothe depthsrdquo ldquothe abyssrdquo For most people the thought of anyone going to HELL is too frightening to contemplate The absolute truth wouldnrsquot sell their ldquoBiblesrdquo

Matthew 1247 mdash ldquoThen one said unto him lsquoBehold thy mother and thy brethren stand without desiring to speak with theersquordquo

The ESV removes v 47 then adds the footnote ldquoSome manuscripts insert version 47 Someone told him lsquoYour mother and your brothers are standing outside asking to speak to yoursquordquo

(The ESV does a relatively rare thing by excising the verse Alshymost all modern versions include v 47 then footnote about other mss adding it Here also the ESV follows the RSVmdashwhich it does in 91 percent of its wording)

NASB reads ldquoSomeone said to him lsquoBehold Your mother and Your brothers are standing outshyside seeking to speak to Yoursquordquo

(Only uncials Aleph and B cursive L [9th] and cursive [minuscule] Gamma [9th or 10th] plus the Sinaitic [4th] and Curetonian [5th] support the minority text along with the Sinaitic Curetonian and Sahidic versions)

NIV reads ldquoSomeone told him lsquoYour mother and brothers are standing outside wanting to speak to yoursquordquo Footnote reads ldquog47 Some manuscripts do not have verse 47rdquo(The footnote is nothing but conshyfusing to the reader ldquoWhat other manuscripts How important is thisrdquo This is none other than a naturalistic modernistic scholarly means of casting doubt on what previously was accepted as the irshyrefutable Word of God)

With the exception of the dishyvisive and deceptive footnotes accompanying the ESV and NIV versions the NASB is okay Support for the KJV inshycludes overwhelming evidshyence the Majority text 21 significant uncials Family 13 the Peshitta (2nd) and Harclean (7th) the Armenian (5th) the Ethiopic (4th or 6th) and several MSS of the Old Latin

Matthew 163 mdash ldquoAnd in the morning lsquoIt will be foul weather to day for the sky is red and lowringrsquo O ye hypocrites ye can discern the face of the sky but can ye not discern the signs of the timesrdquo

(ldquoLowringrdquo means ldquoto be gloomy and overcast with cloudsrdquo)

Reads ldquolsquoAnd in the morning lsquoIt will be stormy today for the sky is red and threateningrsquo You know how to interpret the appearance of the sky but you cannot interpret the signs of the timesrdquo Footnote reads ldquoSome manuscripts omit the following words to the end of verse 3rdquo

(Again the ESV follows the RSV here But the UBS3 does include the verses)

Reads ldquoAnd in the morning lsquoThere will be a storm today for the sky is red and threateningrsquo Do you know how to discern the appearance of the sky but cannot discern the signs of the timesrdquo

(The Greek purradzi gar stugshynadzo (poo-raddacute-zī | garr | stoog-nod-zo) ldquobeing overcastrdquo is not the equivalent of ldquothreateningrdquo )

Reads ldquo and in the morning lsquoToday it will be stormy for the sky is red and overcastrsquo You know how to interpret the apshypearance of the sky but you canshynot interpret the signs of the timesrdquo Footnote reads ldquoa 2 Some early manuscripts do not have the rest of verse 2 and all of verse 3rdquo

(Nevertheless the source apparatshyus contains these verses)

Modern theological scholars (most of them) propose the NASB and NIV footnote conshytents based on seven prolific Greek some of Family 13 the Sahidic the Sinaitic and Cureshytonian and a few other MSS Meanwhile the Majority text 18 significant uncials and the Peshitta and Harclean defend the verse among other manushyscripts And a lot of people donrsquot like the term ldquohypocriterdquo It indicts them It is difficult to escape consciousness of festershying guilt

KJV ESV NASB NIV PROBLEMMatthew 1720 mdash ldquoAnd Jesus said unto them lsquoBecause 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 ldquoRemove thee hence to yonder placerdquo and it shall remove and nothing shall be impossible unto yoursquordquo

ESV reads ldquoHe said to them lsquoBecause of your little faith For truly I say to you if you have faith like a grain of mustard seed you will say to this mountain lsquoMove from here to therersquo and it will move and nothing will be impossible for yoursquordquo

(ldquoLittle faithrdquo must be erroneous because Jesus said that even tiny faithmdashlike that of a ldquograin of musshytard seedrdquomdashwill move a mounshytain)

NASB reads ldquoAnd He said to them lsquoBecause 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 ldquoMove from here to thererdquo and it will move and nothing will be impossible to yoursquordquo

(ldquo Littleness of your faithrdquo is literal from the Nestle-Aland27

Greek but incorrect)

NIV reads ldquoHe replied lsquoBeshycause you have so little faith I tell you the truth if you have faith as small as a mustard seed you can say to this mountain ldquoMove from here to thererdquo and it will move Nothing will be imshypossible for yoursquordquo

(The minority reads ldquo the size of a mustard seedrdquo while the Byz text reads ldquo if you have faith like a grain of mustard [seed])rdquo

The Majority text (90-95 pershycent) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 significant uncials the Syriac Peshitta (2nd cent) and Syriac Harclean (7th cent) numerous Old Latin and others Opposishyng codices Aleph B and Theta and most of Caesarean (hybrid AlexandrianByzantine) groups 1 and 13 plus most Sinaitic and the Sahidic ldquo Faith as a grain of mustard seedrdquo is supported by at least the Majority and the TR

Matthew 1811 mdash ldquoFor the Son of Man is come to save that which was lostrdquo

(Also see Luke 1910)

Omits the entire verse then footnotes with ldquo4 Some manushyscripts add verse 11 For the Son of Man came to save the lostrdquo

(The ldquoNA27-UBS4rdquo [or ldquoNUrdquo] texts supported by their Greek sources do not include verse 11)

[ldquoFor the Son of Man has come to save that which was lost] Footnote reads ldquoEarly mss do not contain this vrdquo

(Absolute deception is manifested here the vast majority of early manuscripts of various types supshyport this verse)

Verse 11 is omitted from the text Footnote reads ldquoThe Son of Man came to save what was lostrdquo Why is there no explanation acshycompanying verse 11rsquos footnoted content Did the NIV committee simply not want readers to noshytice this

The Majority text includes v 11 ldquoFor the Son of Man came to save the lost [thing]rdquo The Byz is supported by 20 signishyficant uncials the Syriac Peshyshitta and Harclean the Arshymenian and more Only Aleph B L and Theta most of Familshyies 1 amp 13 the Sahidic and more oppose

Matthew 1815 mdash ldquoMoreover 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 brotherrdquo

Reads ldquoIf your brother sins against you go and tell him his fault between you and him alone If he listens to you you have gained your brotherrdquo

Reads ldquoIf your brother sins2 go and show him his fault in pri-vate if he listens to you you have won your brotherrdquo Footshynote reads ldquo1815 2 Late mss add against you

Reads ldquoIf your brother sins against youb go and show him his fault just between the two of you If he listens to you you have won your brother overrdquo Footnote reads 15 Some manushyscripts do not have against yourdquo

(ldquoSome manuscriptsrdquo only about five Greek and the Sahidic et al)

The Majority text (90-95) reads eis se ldquoagainst yourdquo ldquoLate mssrdquo is irrelevant because of the overwhelming witness 22 significant uncials Family 13 the Peshitta and Harclean the Armenian others The other Majority reading here is ldquoreshybukerdquo or ldquoreproverdquo rather than ldquotellrdquo or ldquoshowrdquo ldquoTellrdquo originshyated from Tyndalersquos 1526 NT

Matthew 199 mdash ldquoAnd I say unto you Whosoever shall put away his wife except it be for fornication and shall marry anshyother committeth adultery and whoso marrieth her which is put away doth commit adulteryrdquo

(Also see Mark 10 11 12 and Luke 1618)

ESV reads ldquoAnd I say to you whoever divorces his wife except for sexual immorality and marries another commits adulteryrdquo 3 Footnote reads ldquo3

Some manuscripts add and whoever marries a divorced woman commits adultery other manuscripts except for sexual immorality makes her commit adultery and whoever marries rdquo

NASB reads ldquoAnd I say to you whoever divorces his wife exshycept for immorality and marries another woman commits adulshyteryrdquo

(ldquoImmoralityrdquo long had been used to mean ldquosexual immoralityrdquo Immorality is underlain by the Greek porneia A more accurate word is ldquofornicationrdquo Moichatai means ldquocommits adulteryrdquo)

NIV reads ldquoI tell you that anyshyone who divorces his wife exshycept for marital unfaithfulness and marries another woman commits adulteryrdquo

(ldquoMarital unfaithfulnessrdquo is an impotent term for violation of the seventh Commandment It simply is ldquofornicationrdquo or ldquoadulteryrdquo and God does not take this lightly)

Not only do 90-95 percent of extant NT Greek mss contain the last portion but also the modern scholarsrsquo favorite Co shy dex B and 21 significant unshycials plus the Peshitta and Harclean and more Why have the moderns abandoned B here Because not doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual immoralityrdquo a more specific term is ldquofornicationrdquo

KJV ESV NASB NIV PROBLEMMatthew 1916 mdash ldquoAnd behold one came and said unto him lsquoGood Master what good thing shall I do that I may have eternal lifersquordquo

(Also see Luke 1818)

ESV reads ldquoAnd behold a man came up to him saying lsquoTeacher what good deed must I do to have eternal lifersquordquo

(It is interesting that the minority Greek source text underlying this version leaves out ldquoGoodrdquo (agathē))

NASB reads ldquoAnd someone came to Him and said lsquoTeacher what good thing shall I do that I may obtain eternal lifersquordquo

(As always no footnote exists for the Majority reading Because modernists hold that the ldquobestrdquo manuscripts are the ldquoearliestrdquo or ldquoearlyrdquo these translators withhold mention of the vast majority of Greek mss outnumbering them)

NIV reads ldquoNow a man came up to Jesus and asked lsquoTeacher what good thing must I do to get eternal lifersquordquo

(As always no footnote exists for the Majority reading Because modernists hold that the ldquobestrdquo manuscripts are the ldquoearliestrdquo or ldquoearlyrdquo these translators withhold mention of the vast majority of Greek mss outnumbering them)

The Majority text reads Dishydaskale agathe ldquoGood teachshyerrdquo ldquoGoodrdquo is necessary here because it speaks to God being good If Christ is not God then He is not good Other support for the Majority reading 17 significant uncials the Peshitta and Harclean the Armenian the Vulgate more Essentially only the corrupt Aleph B D and L oppose plus most of Family 13 and a few Old Latshyin

Matthew 2016 mdash ldquoSo the last shall be first and the first last for many be called but few chosenrdquo

(The ldquocalledrdquo are those who have been invited while the ldquochosenrdquo are those who have been genuinely savedmdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

The latter portion of this verse simply is omitted from the ESV text based on the inferior Greek source and in the English without a footnote

(Also in the RSV which the ESV practically is intended to replace andor provide a ldquosmoother-readshyingrdquo alternative for the latter porshytion is omittedmdashagain without footnote)

Reads ldquoSo the last shall be first and the first lastrdquo

(This first portion of verse 16 imshyplicitly calls for a further conclushysion It simply seems incomplete ldquoThis and that are true so someshything else must followrdquo This verse is not simply a retelling of the earlier parable in Matt 1930 What would be the sense in that)

Reads ldquoSo the last will be first and the first will be lastrdquo

(Some theologians interpret the ldquolastrdquo as being the Gentiles and the ldquofirstrdquo as being the Jews the latter first hearing the gospel But Jesus speaks more about the lowliest being raised up and the mightiest being lowered than He does about the Jewsrsquo preeminence over the Gentiles)

The Majority text includes the last portion of the verse as do 21 significant uncials the Old Latin the Vulgate the Peshitta and Harclean and more The last portion of this verse has been removed from nearly every modern ldquoBiblerdquo versionmdashmost likely because it indicshyates that many hear the gospel but few respond favorably Doesnrsquot sell Also perhaps modern scholars do not undershystand this portion

Matthew 2144 mdash ldquoAnd whososhyever shall fall on this stone shall be broken but on whomsoever it shall fall it will grind him to powderrdquo

(The ldquospiritual buildersrdquo of Jesusrsquo time the Pharisees Saducees and scribes personally were being ldquobrokenrdquo by ldquofallingrdquo on [rejectshying] the keystone of the kingdom of God Christ Similarly in their final rejection of Christ these Jewshyish leaders would be ldquoground to powderrdquo ldquoThe Kingdom of God is here a temple rdquo mdashJamieson-Fausset-Brown Bible Commentshyary Vol 3 p 104)

Reads ldquoAnd the one who falls on this stone will be broken to pieces and when it falls on anyone it will crush himrdquo 3

Footnote reads ldquo3 Some manuscripts omit verse 44rdquo

(Again why confuse the reader with a partial truth ldquoSome mashynuscripts rdquo ldquoThe majority of Greek manuscriptsrdquo is the plain and simple truth This is another attempt to foist a proven corrupt text upon a wanton public which is easily wooed by ldquomodern scholarshyshiprdquo)

Reads ldquoAnd he who falls on this stone will be broken to pieces but on whomever it falls it will scatter him like dustrdquo The footshynote reads ldquoSome manuscripts do not have verse 44rdquo

(Verse 44 is omitted from the inshyterlinear Greek)

NIV omits the verse from the text then inserts the footnote ldquoSome manuscripts do not have verse 44rdquo

(Not only are many modern biblicshyal scholars enamored with their false allegedly ldquoearlier manushyscriptsrdquo but they like other hyposhycrites do not wish to be openly reshyminded of their misdeeds)

The Majority text includes the verse (90-95 of extant Greek) but more interestingly modern scholarsrsquo two favorite MSS uncials Aleph and B also inshyclude the verse The only anshycient uncial that does not inshyclude this verse is the notorishyously corrupt Codex D (Beza) Thatrsquos right the academics have defied Aleph and B Why (The verse even has been removed in the Greek from a new interlinear) The ldquoharshrdquo tone Doesnrsquot sell Also notice the footnotes at left ldquoother mssrdquo ldquosome manuscriptsrdquo Also supporting the Byz are 24 significant uncials Families 1 amp 13 the Peshitta amp Harclean and others

KJV ESV NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye called Rabbi for one is your Master even Christ and all ye are brethrenrdquo

(The Greek kathegetes [kath-ayacute-gate-ace] means ldquoteacherrdquo or ldquomasterrdquo)

ESV reads ldquoBut you are not to be called rabbi for you have one teacher and you are all brothshyersrdquo 3 Footnote reads ldquo3 Or brothshyers and sistersrdquo

(The footnote contradicts the NA-UBS Greek which as seen above reads ldquobrothersrdquo (Gk adelphoi) None of the Greek source texts reads ldquobrothers and sistersrdquo so this suggestion means to neuter the reading The traditional meaning is inclusive of all persons in Christ)

NASB reads ldquoBut do not be called Rabbi for One is your Teacher and you are all brothshyersrdquo

(ldquoBut do not be called Rabbi rdquo is incorrect according to even the critical Greek text The minority Greek clearly reads Humeis de me klathētē rabbi literally ldquoYou but are not to be called rabbirdquo)

NIV reads ldquoBut you are not to be called lsquoRabbirsquo for you have only one Master and you are all brothersrdquo

(Leading the support for the critical text are Aleph B D E-2 [6th] L and W)

The words ldquothe Christrdquo (o Cristos) appear in the Majority Greekmdashat least 90 percent As for ldquoChristrdquo it also is better-supported than ldquoMessiahrdquo or without either 15 significant uncials part of the Harclean the Curetonian and others (The minority text does have relatively solid support in six significant Greek most of the Old Latin the Vulgate the Peshitta the Ethiopic the Coptic others

Matthew 2314 mdash ldquoWoe unto you scribes and Pharisees hyposhycrites for ye devour widowsrsquo houses and for a pretense make long prayer therefore ye shall receive the greater damnationrdquo

(Also see Mark 1240 Luke 2047)

The verse is excluded entirely Footnote reads ldquo4 Some manushyscripts add here (or after verse 12) verse 14 Woe to you scribes and Pharisees hypocrites For you devour widowsrsquo houses and for a pretense you make long prayers therefore you will reshyceive the greater condemnationrdquo

Puts verse 14 in brackets to indishycate suspicion about authenticity then adds footnote ldquoThis v not found in early MSSrdquo

(Two of the earliest five NT Greek uncial [all caps] manuscripts among the ldquo[five] old uncialsrdquo inshyclude this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manuscriptsrdquo add verse 14

The vast majority of manushyscripts include verse 14 Three of the oldest five extant manushyscripts do not include this verse But the vast majority of the Byzantine text is supported by 19 significant uncials Family 13 (Caesarean) the Syriac Peshitta (2nd) and Harc-lean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions

Matthew 247 mdash ldquoFor nation shall rise against nation and kingdom against kingdom and there shall be famines and pestishylences and earthquakes in divers placesrdquo

(The Greek kata [kah-tahacute] meansmdashamong other thingsmdashldquoagainstrdquo or ldquoin diverserdquo [manifold] placesrdquo

ESV reads ldquoFor nation will rise against nation and kingdom against kingdom and there will be famines and earthquakes in various placesrdquo

(As in the other versions folshylowing ldquopestilencesrdquo is omitted But isnrsquot the world being ravaged by pestilences even now)

NASB reads ldquoFor nation will rise against nation and kingdom against kingdom and in various places there will be famines and earthquakesrdquo

(Translators have altered word ordermdashldquoin various placesrdquo ap-pearing last in the Greekmdashand have omitted ldquopestilencesrdquo)

NIV reads ldquoNation will rise against nation and kingdom against kingdom There will be famines and earthquakes in varishyous placesrdquo

(The NIV is notorious for removing connectors such as ldquoandrdquo ldquobutrdquo ldquoorrdquo and for creating more shorter sentences)

The Majority text (90-95 pershycent of existing mss) reads loimoi (plague disease pestishylence) Also 22 significant unshycials Families 1 amp 13 the Syrishyac Peshitta and Harclean and the Armenian (5th) and Ethiopic support the KJV reading Only the wicked trio of Aleph B D plus E (6th) plus the Sinaitic and Sahidic dissent

Matthew 2436 mdash ldquoBut of that day and hour knoweth no man no not the angels but my Father onlyrdquo

(Remember that Jesus is co-equal to God the Fathermdashhence Matshythewrsquos not alluding to ldquothe Sonrdquo)

ESV ldquoBut concerning that day and hour no one knows not even the angels of heaven nor the Son but the Father onlyrdquo 2

Footnote reads ldquo2 Some manuscripts omit nor the sonrdquo

Adds ldquoor the Son himselfrdquo but provides no footnote evidence for its appearance as an alternate variant to the Majority reading

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo(Greek support for ldquonor the Sonrdquo are six main Greekmdashincluding two Alephs B and Dmdashthe Arshymenian and Ethiopic others)

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus sevshyeral Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

KJV ESV NASB NIV PROBLEMMatthew 2531 mdash ldquoWhen the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his gloryrdquo

(The modern Greek apparatus the Majority text and the Textus Reshyceptus each read thronou dozes ldquoglorious thronerdquo ldquoThrone of his gloryrdquo must have sounded more dignified to the KJV committee Also ldquoshallrdquo before ldquocomerdquo probably is an addition by the committee to enhance majesty)

ESV reads ldquoWhen the Son of Man comes in his glory and all the angels with him then he will sit on his glorious thronerdquo

(The ESV based on the 1971 RSV reads identically to the NASB beshying founded upon identical Greek minority texts)

NASB reads ldquoBut when the Son of Man comes in His glory and all the angels with Him then He will sit on His glorious thronerdquo

(This is the absolutely correct reading here except for the abshysence of ldquoholyrdquo according to the Byzantine [Majority] text and the Textus Receptus)

NIV reads ldquoWhen the Son of Man comes in his glory and all the angels with him he will sit on his throne in heavenly gloryrdquo

(ldquoHeavenly gloryrdquo does not appear in the minority manuscripts represshyented in the modern critical apparshyatus Once again the NIV deviates from its own Greek source textmdashpresumably for ldquostylistic purshyposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harc-lean (7th) Family 13 and others Opposing are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the min-ority script body The Mashyjority text also reads ldquoglorious thronerdquo

Matthew 2628 mdash ldquoFor this is my blood of the new testament which is shed for many for the remission of sinsrdquo

(Also see Mark 1424)

Reads ldquo for this is my blood of the covenant which is poured out for many for the forgiveness of sinsrdquo 3 Footnote reads ldquoSome manuscripts insert newrdquo

(ldquoSome manuscriptsrdquo Nearly all mss Again ldquoinsertrdquo implies a a late scribal interpolationmdashan addition)

Omits ldquonewrdquo

(Jesusrsquo blood was not for the old covenant It had to be for the ldquonewrdquo covenantmdashan eternal promshyise replacing a temporary one)

Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

(ldquoSome manuscriptsrdquo No The overwhelming majoritymdashmore than 99 percent of total extant manuscripts The translators do not want to ldquoconfuse the readers with the factsrdquo)

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covshyenantrdquo which as specifically mentioned in Hebrews 86-13 explicitly replaces the old covenant as being a better one Only six extant Greek uncials P37 and few others omit ldquonewrdquo And again ldquosome manuscriptsrdquo is wrong

Matthew 2734 mdash ldquoThey gave him vinegar to drink mingled with gall and when he had tasted thereof he would not drinkrdquo

(ldquoGallrdquo is bile secreted from the liver and as such a bitter subshystance which biblically is used to denote bitterness of spirit [Acts 823 Lamentations 319])

Reads ldquo they offered him wine to drink mixed with gall but when he tasted it he would not drink itrdquo

(The problem with the Greek word used here in the ldquoNUrdquo text oinon is that though it is a fermented drink [wine] it is not sour wine The Greek oxos is correct sour wine vinegar)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note at left)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note after ESV reading at left)

(Supporting the critical text are the Armenian Ethiopic Sahidic and Bohairic a few of the Old Latin and more)

ldquoOinonrdquo fermented drink is incorrect ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegshyarrdquo fulfills prophecy in Psalm 6921 ldquoThey also gave me gall in my food and in my thirst they gave me vinegar to drinkrdquo Support for oxos is overwhelming vast majority of Greek 18 significant unshycials the Peshitta and Harc-lean others Against are seven Greek some of Familshyies 1 amp 13 a few of the Vulshygate others

KJV ESV NASB NIV PROBLEMMark 11 mdash ldquoThe beginning of the gospel of Jesus Christ the Son of God rdquo

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo 1 Footnote reads ldquo1 Some manuscripts omit the Son of Godrdquo

(Why do modern textual critics cast doubt on the overwhelming majority of manuscripts by adding this confusing tidbit Shameless)

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo

Reads ldquoThe beginning of the gospel about Jesus Christ the Son of Godrdquo Footnote reads ldquoSome manuscripts do not have the Son of Godrdquo

(Again extreme deception by modern translators perpetrated beshycause of their argument that a paltry minority of older manushyscripts outweighs the vast majority of extant witnesses Their opinion they think simply trumps another valid circumstance and evidence)

At least 4400 of the extant 5300-plus (79) NT Greek manuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant unshycials including Codex Vaticshyanus (B) (The modern scholshyarsrsquo second cornerstone docushyment Aleph (Sinaiticus) is their only documented recoursemdashalong with a few other Greek manuscripts and Codex Theta (8th or 9th)

Mark 12 mdash ldquoAs it is written in the prophets lsquoBehold I send my messenger before thy face which shall prepare thy way beshyfore theersquordquo

ESV reads ldquoAs it is written in Isaiah the prophet 2 lsquoBehold I send my messenger before your face who will prepare your way rsquordquo Footnote readsldquo2 Some manuscripts in the prophetsrdquo

(The NA Greek reading ldquoIsaiah the prophetrdquo is incorrect according to the manuscript evidence Correct is en tois prophatais ldquoin the pro-phetsrdquo)

NASB reads ldquoAs it is written in Isaiah the prophet lsquoBehold I send My messenger ahead of You Who will prepare Your wayrsquordquo

(No footnote appears to mention any other reading This is decepshytion and the translators probably did not include the Byzantine reading because of their favorite evidence Aleph B and D To moderns Aleph and B are tantamount to absolute truth)

NIV reads ldquoIt is written in Isaishyah the prophet lsquoI will send my messenger ahead of you who will prepare your wayrsquordquobmdash Footshynote reads ldquo12 Mal 31rdquo

(Despite the appearance of idou [ldquobeholdrdquo ldquolordquo ldquoseerdquo ldquosurpriserdquo] in the Greek the translators reshymove the English equivalent from the beginning of the quote Why)

This prophecy appears in Malashychi 31 However in the modshyern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 signishyficant Greek uncials Family 13 the Harclean and others The critical text is supported by six main uncials (including A B and D) some of Family 1 the Vulgate and Peshitta the Coptic and Gothic

Mark 114 mdash ldquoNow after that John was put into prison Jesus came into Galilee preaching the gospel of the kingdom ofGod rdquo

(What is missing in these modern translations is the clarifier ldquokingshydom of Godrdquo which is specifically the type of ldquogood newsrdquo or ldquogosshypelrdquo being preached)

ESV ldquoNow after John was ar-rested Jesus came into Galilee proclaiming the gospel of God rdquo

(Obviously ldquokingdom of Godrdquo is omitted here Furthermore the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto commitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo Hence the Greek has not been transmitted absolutely litershyally here)

NASB ldquoNow after John had been taken into custody Jesus came into Galilee preaching the gospel of Godrdquo

(ldquo Taken into custodyrdquo is something of a stretch from the Greek paradothevai (para-doth-a-nahee) The translators have unneshycessarily substituted some words for what evidently in their opinshyion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prisshyon Jesus went into Galilee proshyclaiming the good news of Godrdquo

(ldquoGood newsrdquo and ldquogospelrdquo have the same meaning according to the Greek evaggelio [ee-vang-gel-eeacute-ō] Nevertheless the gospel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irreshysponsible and disrespectful Where is the sense of godly reverence in these translators)

ldquo Gospel of the kingdom of Godrdquo is the reading in the proshyfound majority of mss a vast majority of the Byzantines 20 significant uncials (including A D and E) a few of the Old Latin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV ESV NASB NIV PROBLEM

Mark 315 mdash ldquoAnd to have power to heal sicknesses and to cast out devils rdquo

(In this particular case the KJV translators chose the best Greek word daimonion (demon) but opshyted for the less-appropriate English word ldquodevilsrdquo rather than ldquodeshymonrdquo The Greek daimon also could have been used)

ESV reads ldquo and to have authority to cast out demonsrdquo

(Excluding ldquoto heal sicknessesrdquomdashwithout footnote especiallymdashis extremely irresponsible in the least and more likely a modernistic efshyfort to revoke Jesusrsquo and his disshyciplesrsquo power over bodily afflicshytionsmdashfor whatever reason Most moderns manipulate the source texts centrally using the ldquoNUrdquo but also using Byz readings when essential andor convenient)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being selective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physishycians with modern technology able to heal sicknesses Have Godrsquos chosen vessels no power to do so)

NIV reads ldquo and to have aushythority to drive out demonsrdquo

(See the NASB footnote at immeshydiate left)

Some scribe(s) made a serishyous error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 percent of extant NT mss But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

Mark 329 mdash ldquoBut he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal dam shy nation rdquo

Reads ldquo But whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo)

Reads ldquo but whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(No footnote for the Majority reading Solid manuscript evidshyence supporting the NA apparatus are Aleph B C L W Delta and Theta plus four Family 13 cur-sives Others are several scattered mss the Vulgate the Syriac Sin-aitic [4th] the Gothic the Armen-ian and some of the Bohairic [southern Egyptian])

Reads ldquo but whoever blasshyphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

(Again no footnote for the Majorshyity reading)

Again the modern versions mitshyigate the severity of the sense using ldquoeternal sinrdquo rather than the frightening truth ldquoeternal damnationrdquomdashdifferent Greek words The Majority text is supported by 12 significant uncials seven other Greek mss the Syriac Peshitta and Harc-lean the Old Latin Family 1 others Modern scholarsrsquo second-favorite MS Aleph even opposes their adopted reading But damnation doesnrsquot sell their ldquoBiblesrdquo

Mark 611b mdash ldquoVerily I say unto you It shall be more tolershyable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

ESV This last portion of verse 11 is completely omitted from the NU text without any footshynote

(This is done despite the paltry MS evidence against the Majority reading etc modernsrsquo sacred ldquoold uncialsrdquo Aleph B C and D plus four other uncials and several othshyer lesser witnesses)

NASB Verse 11b at far left is omitted without footnote

(Omission without at least the typshyical designation ldquoother mssrdquo is negligence This exclusion evidshyently is based on ldquoharmonizationrdquo or ldquoparallel influencerdquo the theorshyetical scribal practice of copying Scripture from one Gospelmdashin this case from Matthew in 1015mdashto another to ensure consistency Moderns uphold this theory)

NIV Verse 11b is omitted without footnote

(Supporting the NA text are only Aleph B C D L W Delta Theta a ldquopaucirdquo [ldquopcrdquomdasha few] of other Greek mss several of the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] the Bo-hairic [also called ldquoMemphiticmdashpart of the witnesses (ldquoptrdquo)] and several others)

Among extant Greek NT mashynuscripts only eight significant uncials of the 5300-plus omit this portion plus several Old Latin the Vulgate and Sahidic and more Again this omission reduces the severity of the sensemdashjudgment against those ignoring the gospel (The Peshyshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV ESV NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them lsquoThis kind can come forth by nothing but by prayer and fastingrsquordquo

(Also see Matthew 1721)

Reads ldquoAnd he said to them lsquoThis kind cannot be driven out by anything but prayerrsquordquo5 Footshynote reads ldquo5 Some manuscripts add and fastingrdquo

(The NA-UBS [ldquoNUrdquo] Greek textual apparatus simply fails to include these two critical words at the end of the verse)

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials Families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

(Only most modern ldquoscholarsrsquordquo ancient duo of Aleph and B opshypose along with one other uncial and a few cursives Contemporary textual criticsrsquo lynch pin is the AlephB combo The modern critshyical apparatusrsquo foundation is upon these two)

On the basis of only three exshyisting manuscripts ldquo and fastingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashionable Is it no longer deemed important The anshyswers seem obvious (The sigshynificance of fasting is self-sacshyrifice to focus on and enhance spiritual growth by wholeshyheartedly interacting with and submitting to our Savior)

Mark 942 mdash ldquoAnd whosoever shall offend one of these little ones that believe in me it is betshyter for him that a millstone were hanged about his neck and he were cast into the seardquo

(The KJV translators took liberty with word order [ldquo shall offendrdquo] here)

(Also see Matthew 186 and Luke 172)

Reads ldquoWhoever causes one of these little ones who believe in me to sin it would be better for him if a great millstone were hung around his neck and he were thrown into the seardquo

(The minority Greek includes ldquogreatrdquo [onikos] before millstone The Greek skandalise means ldquoto stumble ldquoto offendrdquo ldquoto entice to sinrdquo)

Reads ldquoWhoever causes one of these little ones who believe to stumble it would be better for him if with a heavy millstone hung around his neck he had been cast into the seardquo

(The Greek omission of eis egravemē ldquoin merdquo is founded upon only uncials Aleph C and D the cur-sive Delta [9th] and just four Latin manuscripts)

Reads ldquoAnd if anyone causes one of these little ones who beshylieve in me to sin it would be better for him to be thrown into the sea with a large millstone tied around his neckrdquo

(The NIV translators have done the right thing by not footnoting with a reference to ldquosome mssrdquo ldquoearly mssrdquo or ldquothe earliest mssrdquo excluding ldquoin merdquo Rare wisdom for the translation committee)

The Majority text reads ldquoto stumblerdquo (or ldquoto entice to sinrdquo ldquoto offendrdquo ldquoto entraprdquomdashskanshydalise)The NASB omits ldquoin merdquo after ldquobelieverdquo this is inshycorrect again according to the vast majority Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A recent interlinear by Zondervan inserts the words ldquoto sinrdquo underneath the NA Greek that excludes them

Mark 944 mdash ldquoWhere their worm dieth not and the fire is not quenchedrdquo (Also repeated in verses 46 and 48)

(Parenthetical material above adshyded by author)

(Also see Matthew 1721)

Based on the modern Greek critical apparatus the ldquoNUrdquo text the ESV completely deletes verses 44 and 46 The footnote reads ldquo5 Some manuscripts add verses 44 and 46 (which are identical with verse 48)rdquo

(Essentially modern critics have foregone the true Greek readingmdashin the face of enormous evidence against itmdashbecause of their two most-beloved MSS Aleph and B Another of their revered sources C opposes as do four other unshycials Families 1 and 13 and a few others)

NASB reads ldquo[where their worm does not die and the fire is not quenched] Footnote reads ldquoVv 44 and 46 which are identical to v 48 are not found in the early MSS rdquo (Emphasis mine)

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealshying to modernsrsquo liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelmshying Byzantine text copied in the Antiochian region)

NIV omits the verse then adds the footnote ldquo44where their worm does not die and the fire is not quenched 45Some manuscripts hell where their worm does not die and the fire is not quenchedrdquo

(The NIV committee chose to be even more irresponsible than that of the NASB by deleting the verse entirelymdashmore deceptive and sinshyister activity by the NIV translatshyors Removal here in effect min-imizes the penalty of eternal damnation)

Translators distort the truth in the NASB footnote These words are not found in two MSS of the fourth century (Aleph B) but they are found in two Greek MSS of the fifth (A D) Also the words appear in the Peshitta and Old Latin the Majority text and in 14 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV ESV NASB NIV PROBLEMMark 1021 mdash ldquo 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 merdquo

(Note that the KJV does transpose the final two clauses ldquofollow merdquo and ldquotaking up thy crossrdquo also changing the tense)

(See Matthew 1624 Luke 923)

ESV ldquo You lack one thing go sell all that you have and give to the poor and you will have treasure in heaven and come follow mersquordquo

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo beshylievers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo believers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority textrsquos opposition eight uncialsmdashincluding Aleph B C and Dmdashthe Vulgate (5th cent) the Bohairic a few MSS of the Sahidic and several other manushyscripts)

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omisshysion reduces the burden of dis shy cipleship How convenient for the modernistic critical translatshyors and their readers Supportshying the Byz text are 19 signishyficant uncials Family 13 (13 mss) the Harclean the Gothic the Sinaitic and more

Mark 1024 mdash ldquoAnd the disshyciples were astonished at his words But Jesus answereth again and saith unto them Chilshydren how hard is it for them that trust in riches to enter into the kingdom of Godrdquo

(Also see Matthew 1924 Mark 1025 and Luke 1825)

ESV reads ldquolsquoChildren how difficult it is 2 to enter the kingdom of Godrsquordquo Footnote reads ldquo2 Some manuscripts add for those who trust in richesrdquo

(The translators omitted ldquoanswershyingrdquo before ldquosaidrdquo In the ESV reshyverse interlinear the Greek aposhytheosis appears but is not transshylated in English)

NASB reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(The basis for the omission of the clause ldquo for them that trust in richesrdquo are only Aleph B Delta [9th] Psi [8th or 9th] the Sahidic Coptic [3rd or 4th] and a few of the Bohairic Coptic [3rd or 4th])

NIV reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(Jesus mentions money and riches at least 31 times in the New Testashymentmdashone of His most-emphasshyized topics Yet in a critical verse here a modernistic textual apparshyatus based on a minority of corrupt manuscripts is used to defy one of the most-profound points in Scripshyturemdashthat a preoccupation with wealth often precludes salvation)

The Majority text (not some manuscripts) reads ldquofor the ones having put confidence in riches (chreacute-ma) to enter into the kingdom of God rdquo Again the translators fail to folshylow their own Greek source text Three of the oldest five extant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the ESV The footnote reads ldquo4 Some manuscripts add verse 26 But if you do not forgive neither will your Father who is in heaven forgive your trespassesrdquo

(The NA-UBS exclude this verse despite its importance The Father will not forgive onersquos sins until heshe first forgives those of others against himher)

Verse 26 is bracketed to indicate suspicion about validity Footshynote reads ldquoEarly mss do not contain this vrdquo

(The minority text is supported only by seven uncialsmdashincluding Aleph and Bmdashand portions of the Armenian and Ethiopic plus a few other manuscripts)

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Families 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV ESV NASB NIV PROBLEMMark 1333 mdash ldquoTake ye heed watch and pray for ye know not when the time isrdquo

(The KJV actually is a bit idiomatshyic here The literal translation from the Majority text is ldquoBe watchful stay awake and pray for you do not know when the time isrdquo)

ESV reads ldquoBe on guard keep awake 1 For you do not know when the time will comerdquo Footshynote reads ldquo1 Some manuscripts add and prayrdquo

(The ESV translators have chang-ed the tense in English The Byz Textus Receptus and critical texts each read kairos estin ldquotime isrdquo Obviously this is a change for alshyleged ldquoeasier readingrdquo but it is inshycorrect The time when something ldquoisrdquo is the time it will occur)

NASB reads ldquoTake heed keep on the alert for you do not know when the appointed time will comerdquo

(The translators evidently out of their own personal preference simply took the liberty of adding ldquoappointedrdquo here It does not apshypear in the Majority or NU Greek Why do these ldquoscholarsrdquo think they have the authority to tamper with the Word of God)

NIV reads ldquoBe on guard Be alert You do not know when that time will comerdquo Footnote reads ldquoSome manuscripts alert and prayrdquo

(The Greek blēpete [blayacute-peh-tay] means ldquobeholdrdquo ldquobewarerdquo ldquoseerdquo ldquotake heedrdquo ldquoperceiverdquo or ldquolook onrdquo [or ldquotordquo] not ldquobe on guardrdquo Agrupnite means ldquoto keep awakerdquo or ldquoto watchrdquo The NU does not contain proseuchesthe ldquoto prayrdquo)

The Majority text under girds the KJV as do 25 significant uncials Families 1 amp 13 the Vulgate several Old Latin and once again the Peshitta and Harclean Thus ldquosomerdquo is outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority defense Only in codices B and D plus several other MSS)

Mark 1528 mdash ldquoAnd the Scripshyture was fulfilled which saith And he was numbered with the transgressorsrdquo

(Modern critics argue that this verse is an interpolation an insershytion by a misled scribe But the verse fulfills prophecy)

The ESV omits this verse just placing a footnote despite the fact that the verse fulfills the prophecy of Isaiah 5312 Footnote reads ldquo5 Some manu-scripts insert verse 28 And the Scripture was fulfilled that says lsquoHe was numbered with the transgressorsrsquordquo

NASB contains the verse with question ldquo[And the Scripture was fulfilled which says lsquoAnd he was numbered with transshygressorsrsquo] Footnote reads ldquoEarly mss do not contain this vrdquo

(Yes the few ldquoearliestrdquo extantmdashexisting and usablemdashmanuscripts from the second and fourth centurshyies [papyry and uncials] do not contain this verse But the Byzshyantine majority dates back to at least the fourth century)

NIV omits the verse then adds the footnote ldquo27Some manushyscripts left 28and the scripture was fulfilled which says lsquoHe was counted with the lawless onesrdquo (Isaiah 5312)

Two significant Greek MSS some Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The ESV includes the entire passhysage but inside double brackets to seriously question its validity as ldquohighly doubtfulrdquo A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament The note header reads ldquo[SOME OF THE EARLIEST MANUSCRIPTS DO NOT INCLUDE 169-20] 1rdquo (ldquoSomerdquo are two)

(The footnote whose marker appears after verse 20 partially readsldquo1 Some manuscripts end the book with 168 others include verses 9-20 immediately after verse 8 rdquo)

The NASB includes the passage but adds the footnote ldquoLater mss add vv 9-20rdquo

(ldquoAddrdquo refers to modernsrsquo belief that some scribe[s] inserted the words into manuscripts dating back no further than about the elshyeventh century)

The NIV also includes the passhysage but questions its authentishycity by placing the following content in brackets between verses 8 and 9 ldquoThe earliest manuscripts and some other anshycient witnesses do not have Mark 169-20rdquo

The fact is yes the two oldest manuscripts (excluding fragshyments) do not include this passhysage But out of the extant 5300-plus NT Greek witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative biblical scholars (for 500 years) have labeled in fact as two of the three most-corrupt extant ldquoold uncialsrdquomdashAleph and B Aleph and B are the only uncials omitting these verses

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMMatthew 1123a b mdash ldquoAnd thou Capernaum which art exalted unto heaven shall be brought down to hell for if the mighty works which have been done in thee had been done in Sodom it would have remained until this dayrdquo

Reads ldquoAnd you Capernaum will you be exalted to heaven You will be brought down to Hadesrdquo

(The minority Greek poses a quesshytion in the first portion But the Byz Text states the fact that Cashypernaum had been exalted The Majority text reads ldquoAnd you Cashypernaum the one having been exshyalted to heaven rdquo Note vv 20 and 21 which are referred to as having benefited from great works by Jesus This clarifies)

Reads ldquo You will descend to Hadesrdquo

(Correct here Hades is the literal translation from the Greek ldquohaidesrdquo [hahacute-dace] From Strongrsquos Complete Word Study Concordance [p 2013] ldquo The place [state] of departed soulsmdashgrave hellrdquo In this context the correct translation is ldquohadesrdquo or ldquohellrdquo)

Reads ldquo No you will go down to the depthsrdquo The NIVrsquos own Greek source text reads ldquoHadesrdquo

(Again as in the ESV the corrupshyted text asks a question rather than states a fact having been comshypleted in the immediately recent past ldquo To the depthsrdquo is an explanatory and effectively vitishyated substitute for hell And the NIVrsquos own Greek source text reads ldquoHadesrdquo)

Those versions supported by the minority Greek either ask a question or state the wrong fact too early in the verse (NASB) The Majority text reads ldquoHaidourdquo (Hades) Note how the NIVmdashlike some othshyer modernsmdashmitigates the severity by using an explanatory substitute ldquoplace of the deadrdquo ldquothe depthsrdquo ldquothe abyssrdquo For most people the thought of anyone going to HELL is too frightening to contemplate The absolute truth wouldnrsquot sell their ldquoBiblesrdquo

Matthew 1247 mdash ldquoThen one said unto him lsquoBehold thy mother and thy brethren stand without desiring to speak with theersquordquo

The ESV removes v 47 then adds the footnote ldquoSome manuscripts insert version 47 Someone told him lsquoYour mother and your brothers are standing outside asking to speak to yoursquordquo

(The ESV does a relatively rare thing by excising the verse Alshymost all modern versions include v 47 then footnote about other mss adding it Here also the ESV follows the RSVmdashwhich it does in 91 percent of its wording)

NASB reads ldquoSomeone said to him lsquoBehold Your mother and Your brothers are standing outshyside seeking to speak to Yoursquordquo

(Only uncials Aleph and B cursive L [9th] and cursive [minuscule] Gamma [9th or 10th] plus the Sinaitic [4th] and Curetonian [5th] support the minority text along with the Sinaitic Curetonian and Sahidic versions)

NIV reads ldquoSomeone told him lsquoYour mother and brothers are standing outside wanting to speak to yoursquordquo Footnote reads ldquog47 Some manuscripts do not have verse 47rdquo(The footnote is nothing but conshyfusing to the reader ldquoWhat other manuscripts How important is thisrdquo This is none other than a naturalistic modernistic scholarly means of casting doubt on what previously was accepted as the irshyrefutable Word of God)

With the exception of the dishyvisive and deceptive footnotes accompanying the ESV and NIV versions the NASB is okay Support for the KJV inshycludes overwhelming evidshyence the Majority text 21 significant uncials Family 13 the Peshitta (2nd) and Harclean (7th) the Armenian (5th) the Ethiopic (4th or 6th) and several MSS of the Old Latin

Matthew 163 mdash ldquoAnd in the morning lsquoIt will be foul weather to day for the sky is red and lowringrsquo O ye hypocrites ye can discern the face of the sky but can ye not discern the signs of the timesrdquo

(ldquoLowringrdquo means ldquoto be gloomy and overcast with cloudsrdquo)

Reads ldquolsquoAnd in the morning lsquoIt will be stormy today for the sky is red and threateningrsquo You know how to interpret the appearance of the sky but you cannot interpret the signs of the timesrdquo Footnote reads ldquoSome manuscripts omit the following words to the end of verse 3rdquo

(Again the ESV follows the RSV here But the UBS3 does include the verses)

Reads ldquoAnd in the morning lsquoThere will be a storm today for the sky is red and threateningrsquo Do you know how to discern the appearance of the sky but cannot discern the signs of the timesrdquo

(The Greek purradzi gar stugshynadzo (poo-raddacute-zī | garr | stoog-nod-zo) ldquobeing overcastrdquo is not the equivalent of ldquothreateningrdquo )

Reads ldquo and in the morning lsquoToday it will be stormy for the sky is red and overcastrsquo You know how to interpret the apshypearance of the sky but you canshynot interpret the signs of the timesrdquo Footnote reads ldquoa 2 Some early manuscripts do not have the rest of verse 2 and all of verse 3rdquo

(Nevertheless the source apparatshyus contains these verses)

Modern theological scholars (most of them) propose the NASB and NIV footnote conshytents based on seven prolific Greek some of Family 13 the Sahidic the Sinaitic and Cureshytonian and a few other MSS Meanwhile the Majority text 18 significant uncials and the Peshitta and Harclean defend the verse among other manushyscripts And a lot of people donrsquot like the term ldquohypocriterdquo It indicts them It is difficult to escape consciousness of festershying guilt

KJV ESV NASB NIV PROBLEMMatthew 1720 mdash ldquoAnd Jesus said unto them lsquoBecause 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 ldquoRemove thee hence to yonder placerdquo and it shall remove and nothing shall be impossible unto yoursquordquo

ESV reads ldquoHe said to them lsquoBecause of your little faith For truly I say to you if you have faith like a grain of mustard seed you will say to this mountain lsquoMove from here to therersquo and it will move and nothing will be impossible for yoursquordquo

(ldquoLittle faithrdquo must be erroneous because Jesus said that even tiny faithmdashlike that of a ldquograin of musshytard seedrdquomdashwill move a mounshytain)

NASB reads ldquoAnd He said to them lsquoBecause 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 ldquoMove from here to thererdquo and it will move and nothing will be impossible to yoursquordquo

(ldquo Littleness of your faithrdquo is literal from the Nestle-Aland27

Greek but incorrect)

NIV reads ldquoHe replied lsquoBeshycause you have so little faith I tell you the truth if you have faith as small as a mustard seed you can say to this mountain ldquoMove from here to thererdquo and it will move Nothing will be imshypossible for yoursquordquo

(The minority reads ldquo the size of a mustard seedrdquo while the Byz text reads ldquo if you have faith like a grain of mustard [seed])rdquo

The Majority text (90-95 pershycent) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 significant uncials the Syriac Peshitta (2nd cent) and Syriac Harclean (7th cent) numerous Old Latin and others Opposishyng codices Aleph B and Theta and most of Caesarean (hybrid AlexandrianByzantine) groups 1 and 13 plus most Sinaitic and the Sahidic ldquo Faith as a grain of mustard seedrdquo is supported by at least the Majority and the TR

Matthew 1811 mdash ldquoFor the Son of Man is come to save that which was lostrdquo

(Also see Luke 1910)

Omits the entire verse then footnotes with ldquo4 Some manushyscripts add verse 11 For the Son of Man came to save the lostrdquo

(The ldquoNA27-UBS4rdquo [or ldquoNUrdquo] texts supported by their Greek sources do not include verse 11)

[ldquoFor the Son of Man has come to save that which was lost] Footnote reads ldquoEarly mss do not contain this vrdquo

(Absolute deception is manifested here the vast majority of early manuscripts of various types supshyport this verse)

Verse 11 is omitted from the text Footnote reads ldquoThe Son of Man came to save what was lostrdquo Why is there no explanation acshycompanying verse 11rsquos footnoted content Did the NIV committee simply not want readers to noshytice this

The Majority text includes v 11 ldquoFor the Son of Man came to save the lost [thing]rdquo The Byz is supported by 20 signishyficant uncials the Syriac Peshyshitta and Harclean the Arshymenian and more Only Aleph B L and Theta most of Familshyies 1 amp 13 the Sahidic and more oppose

Matthew 1815 mdash ldquoMoreover 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 brotherrdquo

Reads ldquoIf your brother sins against you go and tell him his fault between you and him alone If he listens to you you have gained your brotherrdquo

Reads ldquoIf your brother sins2 go and show him his fault in pri-vate if he listens to you you have won your brotherrdquo Footshynote reads ldquo1815 2 Late mss add against you

Reads ldquoIf your brother sins against youb go and show him his fault just between the two of you If he listens to you you have won your brother overrdquo Footnote reads 15 Some manushyscripts do not have against yourdquo

(ldquoSome manuscriptsrdquo only about five Greek and the Sahidic et al)

The Majority text (90-95) reads eis se ldquoagainst yourdquo ldquoLate mssrdquo is irrelevant because of the overwhelming witness 22 significant uncials Family 13 the Peshitta and Harclean the Armenian others The other Majority reading here is ldquoreshybukerdquo or ldquoreproverdquo rather than ldquotellrdquo or ldquoshowrdquo ldquoTellrdquo originshyated from Tyndalersquos 1526 NT

Matthew 199 mdash ldquoAnd I say unto you Whosoever shall put away his wife except it be for fornication and shall marry anshyother committeth adultery and whoso marrieth her which is put away doth commit adulteryrdquo

(Also see Mark 10 11 12 and Luke 1618)

ESV reads ldquoAnd I say to you whoever divorces his wife except for sexual immorality and marries another commits adulteryrdquo 3 Footnote reads ldquo3

Some manuscripts add and whoever marries a divorced woman commits adultery other manuscripts except for sexual immorality makes her commit adultery and whoever marries rdquo

NASB reads ldquoAnd I say to you whoever divorces his wife exshycept for immorality and marries another woman commits adulshyteryrdquo

(ldquoImmoralityrdquo long had been used to mean ldquosexual immoralityrdquo Immorality is underlain by the Greek porneia A more accurate word is ldquofornicationrdquo Moichatai means ldquocommits adulteryrdquo)

NIV reads ldquoI tell you that anyshyone who divorces his wife exshycept for marital unfaithfulness and marries another woman commits adulteryrdquo

(ldquoMarital unfaithfulnessrdquo is an impotent term for violation of the seventh Commandment It simply is ldquofornicationrdquo or ldquoadulteryrdquo and God does not take this lightly)

Not only do 90-95 percent of extant NT Greek mss contain the last portion but also the modern scholarsrsquo favorite Co shy dex B and 21 significant unshycials plus the Peshitta and Harclean and more Why have the moderns abandoned B here Because not doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual immoralityrdquo a more specific term is ldquofornicationrdquo

KJV ESV NASB NIV PROBLEMMatthew 1916 mdash ldquoAnd behold one came and said unto him lsquoGood Master what good thing shall I do that I may have eternal lifersquordquo

(Also see Luke 1818)

ESV reads ldquoAnd behold a man came up to him saying lsquoTeacher what good deed must I do to have eternal lifersquordquo

(It is interesting that the minority Greek source text underlying this version leaves out ldquoGoodrdquo (agathē))

NASB reads ldquoAnd someone came to Him and said lsquoTeacher what good thing shall I do that I may obtain eternal lifersquordquo

(As always no footnote exists for the Majority reading Because modernists hold that the ldquobestrdquo manuscripts are the ldquoearliestrdquo or ldquoearlyrdquo these translators withhold mention of the vast majority of Greek mss outnumbering them)

NIV reads ldquoNow a man came up to Jesus and asked lsquoTeacher what good thing must I do to get eternal lifersquordquo

(As always no footnote exists for the Majority reading Because modernists hold that the ldquobestrdquo manuscripts are the ldquoearliestrdquo or ldquoearlyrdquo these translators withhold mention of the vast majority of Greek mss outnumbering them)

The Majority text reads Dishydaskale agathe ldquoGood teachshyerrdquo ldquoGoodrdquo is necessary here because it speaks to God being good If Christ is not God then He is not good Other support for the Majority reading 17 significant uncials the Peshitta and Harclean the Armenian the Vulgate more Essentially only the corrupt Aleph B D and L oppose plus most of Family 13 and a few Old Latshyin

Matthew 2016 mdash ldquoSo the last shall be first and the first last for many be called but few chosenrdquo

(The ldquocalledrdquo are those who have been invited while the ldquochosenrdquo are those who have been genuinely savedmdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

The latter portion of this verse simply is omitted from the ESV text based on the inferior Greek source and in the English without a footnote

(Also in the RSV which the ESV practically is intended to replace andor provide a ldquosmoother-readshyingrdquo alternative for the latter porshytion is omittedmdashagain without footnote)

Reads ldquoSo the last shall be first and the first lastrdquo

(This first portion of verse 16 imshyplicitly calls for a further conclushysion It simply seems incomplete ldquoThis and that are true so someshything else must followrdquo This verse is not simply a retelling of the earlier parable in Matt 1930 What would be the sense in that)

Reads ldquoSo the last will be first and the first will be lastrdquo

(Some theologians interpret the ldquolastrdquo as being the Gentiles and the ldquofirstrdquo as being the Jews the latter first hearing the gospel But Jesus speaks more about the lowliest being raised up and the mightiest being lowered than He does about the Jewsrsquo preeminence over the Gentiles)

The Majority text includes the last portion of the verse as do 21 significant uncials the Old Latin the Vulgate the Peshitta and Harclean and more The last portion of this verse has been removed from nearly every modern ldquoBiblerdquo versionmdashmost likely because it indicshyates that many hear the gospel but few respond favorably Doesnrsquot sell Also perhaps modern scholars do not undershystand this portion

Matthew 2144 mdash ldquoAnd whososhyever shall fall on this stone shall be broken but on whomsoever it shall fall it will grind him to powderrdquo

(The ldquospiritual buildersrdquo of Jesusrsquo time the Pharisees Saducees and scribes personally were being ldquobrokenrdquo by ldquofallingrdquo on [rejectshying] the keystone of the kingdom of God Christ Similarly in their final rejection of Christ these Jewshyish leaders would be ldquoground to powderrdquo ldquoThe Kingdom of God is here a temple rdquo mdashJamieson-Fausset-Brown Bible Commentshyary Vol 3 p 104)

Reads ldquoAnd the one who falls on this stone will be broken to pieces and when it falls on anyone it will crush himrdquo 3

Footnote reads ldquo3 Some manuscripts omit verse 44rdquo

(Again why confuse the reader with a partial truth ldquoSome mashynuscripts rdquo ldquoThe majority of Greek manuscriptsrdquo is the plain and simple truth This is another attempt to foist a proven corrupt text upon a wanton public which is easily wooed by ldquomodern scholarshyshiprdquo)

Reads ldquoAnd he who falls on this stone will be broken to pieces but on whomever it falls it will scatter him like dustrdquo The footshynote reads ldquoSome manuscripts do not have verse 44rdquo

(Verse 44 is omitted from the inshyterlinear Greek)

NIV omits the verse from the text then inserts the footnote ldquoSome manuscripts do not have verse 44rdquo

(Not only are many modern biblicshyal scholars enamored with their false allegedly ldquoearlier manushyscriptsrdquo but they like other hyposhycrites do not wish to be openly reshyminded of their misdeeds)

The Majority text includes the verse (90-95 of extant Greek) but more interestingly modern scholarsrsquo two favorite MSS uncials Aleph and B also inshyclude the verse The only anshycient uncial that does not inshyclude this verse is the notorishyously corrupt Codex D (Beza) Thatrsquos right the academics have defied Aleph and B Why (The verse even has been removed in the Greek from a new interlinear) The ldquoharshrdquo tone Doesnrsquot sell Also notice the footnotes at left ldquoother mssrdquo ldquosome manuscriptsrdquo Also supporting the Byz are 24 significant uncials Families 1 amp 13 the Peshitta amp Harclean and others

KJV ESV NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye called Rabbi for one is your Master even Christ and all ye are brethrenrdquo

(The Greek kathegetes [kath-ayacute-gate-ace] means ldquoteacherrdquo or ldquomasterrdquo)

ESV reads ldquoBut you are not to be called rabbi for you have one teacher and you are all brothshyersrdquo 3 Footnote reads ldquo3 Or brothshyers and sistersrdquo

(The footnote contradicts the NA-UBS Greek which as seen above reads ldquobrothersrdquo (Gk adelphoi) None of the Greek source texts reads ldquobrothers and sistersrdquo so this suggestion means to neuter the reading The traditional meaning is inclusive of all persons in Christ)

NASB reads ldquoBut do not be called Rabbi for One is your Teacher and you are all brothshyersrdquo

(ldquoBut do not be called Rabbi rdquo is incorrect according to even the critical Greek text The minority Greek clearly reads Humeis de me klathētē rabbi literally ldquoYou but are not to be called rabbirdquo)

NIV reads ldquoBut you are not to be called lsquoRabbirsquo for you have only one Master and you are all brothersrdquo

(Leading the support for the critical text are Aleph B D E-2 [6th] L and W)

The words ldquothe Christrdquo (o Cristos) appear in the Majority Greekmdashat least 90 percent As for ldquoChristrdquo it also is better-supported than ldquoMessiahrdquo or without either 15 significant uncials part of the Harclean the Curetonian and others (The minority text does have relatively solid support in six significant Greek most of the Old Latin the Vulgate the Peshitta the Ethiopic the Coptic others

Matthew 2314 mdash ldquoWoe unto you scribes and Pharisees hyposhycrites for ye devour widowsrsquo houses and for a pretense make long prayer therefore ye shall receive the greater damnationrdquo

(Also see Mark 1240 Luke 2047)

The verse is excluded entirely Footnote reads ldquo4 Some manushyscripts add here (or after verse 12) verse 14 Woe to you scribes and Pharisees hypocrites For you devour widowsrsquo houses and for a pretense you make long prayers therefore you will reshyceive the greater condemnationrdquo

Puts verse 14 in brackets to indishycate suspicion about authenticity then adds footnote ldquoThis v not found in early MSSrdquo

(Two of the earliest five NT Greek uncial [all caps] manuscripts among the ldquo[five] old uncialsrdquo inshyclude this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manuscriptsrdquo add verse 14

The vast majority of manushyscripts include verse 14 Three of the oldest five extant manushyscripts do not include this verse But the vast majority of the Byzantine text is supported by 19 significant uncials Family 13 (Caesarean) the Syriac Peshitta (2nd) and Harc-lean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions

Matthew 247 mdash ldquoFor nation shall rise against nation and kingdom against kingdom and there shall be famines and pestishylences and earthquakes in divers placesrdquo

(The Greek kata [kah-tahacute] meansmdashamong other thingsmdashldquoagainstrdquo or ldquoin diverserdquo [manifold] placesrdquo

ESV reads ldquoFor nation will rise against nation and kingdom against kingdom and there will be famines and earthquakes in various placesrdquo

(As in the other versions folshylowing ldquopestilencesrdquo is omitted But isnrsquot the world being ravaged by pestilences even now)

NASB reads ldquoFor nation will rise against nation and kingdom against kingdom and in various places there will be famines and earthquakesrdquo

(Translators have altered word ordermdashldquoin various placesrdquo ap-pearing last in the Greekmdashand have omitted ldquopestilencesrdquo)

NIV reads ldquoNation will rise against nation and kingdom against kingdom There will be famines and earthquakes in varishyous placesrdquo

(The NIV is notorious for removing connectors such as ldquoandrdquo ldquobutrdquo ldquoorrdquo and for creating more shorter sentences)

The Majority text (90-95 pershycent of existing mss) reads loimoi (plague disease pestishylence) Also 22 significant unshycials Families 1 amp 13 the Syrishyac Peshitta and Harclean and the Armenian (5th) and Ethiopic support the KJV reading Only the wicked trio of Aleph B D plus E (6th) plus the Sinaitic and Sahidic dissent

Matthew 2436 mdash ldquoBut of that day and hour knoweth no man no not the angels but my Father onlyrdquo

(Remember that Jesus is co-equal to God the Fathermdashhence Matshythewrsquos not alluding to ldquothe Sonrdquo)

ESV ldquoBut concerning that day and hour no one knows not even the angels of heaven nor the Son but the Father onlyrdquo 2

Footnote reads ldquo2 Some manuscripts omit nor the sonrdquo

Adds ldquoor the Son himselfrdquo but provides no footnote evidence for its appearance as an alternate variant to the Majority reading

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo(Greek support for ldquonor the Sonrdquo are six main Greekmdashincluding two Alephs B and Dmdashthe Arshymenian and Ethiopic others)

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus sevshyeral Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

KJV ESV NASB NIV PROBLEMMatthew 2531 mdash ldquoWhen the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his gloryrdquo

(The modern Greek apparatus the Majority text and the Textus Reshyceptus each read thronou dozes ldquoglorious thronerdquo ldquoThrone of his gloryrdquo must have sounded more dignified to the KJV committee Also ldquoshallrdquo before ldquocomerdquo probably is an addition by the committee to enhance majesty)

ESV reads ldquoWhen the Son of Man comes in his glory and all the angels with him then he will sit on his glorious thronerdquo

(The ESV based on the 1971 RSV reads identically to the NASB beshying founded upon identical Greek minority texts)

NASB reads ldquoBut when the Son of Man comes in His glory and all the angels with Him then He will sit on His glorious thronerdquo

(This is the absolutely correct reading here except for the abshysence of ldquoholyrdquo according to the Byzantine [Majority] text and the Textus Receptus)

NIV reads ldquoWhen the Son of Man comes in his glory and all the angels with him he will sit on his throne in heavenly gloryrdquo

(ldquoHeavenly gloryrdquo does not appear in the minority manuscripts represshyented in the modern critical apparshyatus Once again the NIV deviates from its own Greek source textmdashpresumably for ldquostylistic purshyposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harc-lean (7th) Family 13 and others Opposing are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the min-ority script body The Mashyjority text also reads ldquoglorious thronerdquo

Matthew 2628 mdash ldquoFor this is my blood of the new testament which is shed for many for the remission of sinsrdquo

(Also see Mark 1424)

Reads ldquo for this is my blood of the covenant which is poured out for many for the forgiveness of sinsrdquo 3 Footnote reads ldquoSome manuscripts insert newrdquo

(ldquoSome manuscriptsrdquo Nearly all mss Again ldquoinsertrdquo implies a a late scribal interpolationmdashan addition)

Omits ldquonewrdquo

(Jesusrsquo blood was not for the old covenant It had to be for the ldquonewrdquo covenantmdashan eternal promshyise replacing a temporary one)

Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

(ldquoSome manuscriptsrdquo No The overwhelming majoritymdashmore than 99 percent of total extant manuscripts The translators do not want to ldquoconfuse the readers with the factsrdquo)

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covshyenantrdquo which as specifically mentioned in Hebrews 86-13 explicitly replaces the old covenant as being a better one Only six extant Greek uncials P37 and few others omit ldquonewrdquo And again ldquosome manuscriptsrdquo is wrong

Matthew 2734 mdash ldquoThey gave him vinegar to drink mingled with gall and when he had tasted thereof he would not drinkrdquo

(ldquoGallrdquo is bile secreted from the liver and as such a bitter subshystance which biblically is used to denote bitterness of spirit [Acts 823 Lamentations 319])

Reads ldquo they offered him wine to drink mixed with gall but when he tasted it he would not drink itrdquo

(The problem with the Greek word used here in the ldquoNUrdquo text oinon is that though it is a fermented drink [wine] it is not sour wine The Greek oxos is correct sour wine vinegar)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note at left)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note after ESV reading at left)

(Supporting the critical text are the Armenian Ethiopic Sahidic and Bohairic a few of the Old Latin and more)

ldquoOinonrdquo fermented drink is incorrect ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegshyarrdquo fulfills prophecy in Psalm 6921 ldquoThey also gave me gall in my food and in my thirst they gave me vinegar to drinkrdquo Support for oxos is overwhelming vast majority of Greek 18 significant unshycials the Peshitta and Harc-lean others Against are seven Greek some of Familshyies 1 amp 13 a few of the Vulshygate others

KJV ESV NASB NIV PROBLEMMark 11 mdash ldquoThe beginning of the gospel of Jesus Christ the Son of God rdquo

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo 1 Footnote reads ldquo1 Some manuscripts omit the Son of Godrdquo

(Why do modern textual critics cast doubt on the overwhelming majority of manuscripts by adding this confusing tidbit Shameless)

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo

Reads ldquoThe beginning of the gospel about Jesus Christ the Son of Godrdquo Footnote reads ldquoSome manuscripts do not have the Son of Godrdquo

(Again extreme deception by modern translators perpetrated beshycause of their argument that a paltry minority of older manushyscripts outweighs the vast majority of extant witnesses Their opinion they think simply trumps another valid circumstance and evidence)

At least 4400 of the extant 5300-plus (79) NT Greek manuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant unshycials including Codex Vaticshyanus (B) (The modern scholshyarsrsquo second cornerstone docushyment Aleph (Sinaiticus) is their only documented recoursemdashalong with a few other Greek manuscripts and Codex Theta (8th or 9th)

Mark 12 mdash ldquoAs it is written in the prophets lsquoBehold I send my messenger before thy face which shall prepare thy way beshyfore theersquordquo

ESV reads ldquoAs it is written in Isaiah the prophet 2 lsquoBehold I send my messenger before your face who will prepare your way rsquordquo Footnote readsldquo2 Some manuscripts in the prophetsrdquo

(The NA Greek reading ldquoIsaiah the prophetrdquo is incorrect according to the manuscript evidence Correct is en tois prophatais ldquoin the pro-phetsrdquo)

NASB reads ldquoAs it is written in Isaiah the prophet lsquoBehold I send My messenger ahead of You Who will prepare Your wayrsquordquo

(No footnote appears to mention any other reading This is decepshytion and the translators probably did not include the Byzantine reading because of their favorite evidence Aleph B and D To moderns Aleph and B are tantamount to absolute truth)

NIV reads ldquoIt is written in Isaishyah the prophet lsquoI will send my messenger ahead of you who will prepare your wayrsquordquobmdash Footshynote reads ldquo12 Mal 31rdquo

(Despite the appearance of idou [ldquobeholdrdquo ldquolordquo ldquoseerdquo ldquosurpriserdquo] in the Greek the translators reshymove the English equivalent from the beginning of the quote Why)

This prophecy appears in Malashychi 31 However in the modshyern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 signishyficant Greek uncials Family 13 the Harclean and others The critical text is supported by six main uncials (including A B and D) some of Family 1 the Vulgate and Peshitta the Coptic and Gothic

Mark 114 mdash ldquoNow after that John was put into prison Jesus came into Galilee preaching the gospel of the kingdom ofGod rdquo

(What is missing in these modern translations is the clarifier ldquokingshydom of Godrdquo which is specifically the type of ldquogood newsrdquo or ldquogosshypelrdquo being preached)

ESV ldquoNow after John was ar-rested Jesus came into Galilee proclaiming the gospel of God rdquo

(Obviously ldquokingdom of Godrdquo is omitted here Furthermore the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto commitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo Hence the Greek has not been transmitted absolutely litershyally here)

NASB ldquoNow after John had been taken into custody Jesus came into Galilee preaching the gospel of Godrdquo

(ldquo Taken into custodyrdquo is something of a stretch from the Greek paradothevai (para-doth-a-nahee) The translators have unneshycessarily substituted some words for what evidently in their opinshyion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prisshyon Jesus went into Galilee proshyclaiming the good news of Godrdquo

(ldquoGood newsrdquo and ldquogospelrdquo have the same meaning according to the Greek evaggelio [ee-vang-gel-eeacute-ō] Nevertheless the gospel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irreshysponsible and disrespectful Where is the sense of godly reverence in these translators)

ldquo Gospel of the kingdom of Godrdquo is the reading in the proshyfound majority of mss a vast majority of the Byzantines 20 significant uncials (including A D and E) a few of the Old Latin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV ESV NASB NIV PROBLEM

Mark 315 mdash ldquoAnd to have power to heal sicknesses and to cast out devils rdquo

(In this particular case the KJV translators chose the best Greek word daimonion (demon) but opshyted for the less-appropriate English word ldquodevilsrdquo rather than ldquodeshymonrdquo The Greek daimon also could have been used)

ESV reads ldquo and to have authority to cast out demonsrdquo

(Excluding ldquoto heal sicknessesrdquomdashwithout footnote especiallymdashis extremely irresponsible in the least and more likely a modernistic efshyfort to revoke Jesusrsquo and his disshyciplesrsquo power over bodily afflicshytionsmdashfor whatever reason Most moderns manipulate the source texts centrally using the ldquoNUrdquo but also using Byz readings when essential andor convenient)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being selective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physishycians with modern technology able to heal sicknesses Have Godrsquos chosen vessels no power to do so)

NIV reads ldquo and to have aushythority to drive out demonsrdquo

(See the NASB footnote at immeshydiate left)

Some scribe(s) made a serishyous error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 percent of extant NT mss But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

Mark 329 mdash ldquoBut he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal dam shy nation rdquo

Reads ldquo But whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo)

Reads ldquo but whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(No footnote for the Majority reading Solid manuscript evidshyence supporting the NA apparatus are Aleph B C L W Delta and Theta plus four Family 13 cur-sives Others are several scattered mss the Vulgate the Syriac Sin-aitic [4th] the Gothic the Armen-ian and some of the Bohairic [southern Egyptian])

Reads ldquo but whoever blasshyphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

(Again no footnote for the Majorshyity reading)

Again the modern versions mitshyigate the severity of the sense using ldquoeternal sinrdquo rather than the frightening truth ldquoeternal damnationrdquomdashdifferent Greek words The Majority text is supported by 12 significant uncials seven other Greek mss the Syriac Peshitta and Harc-lean the Old Latin Family 1 others Modern scholarsrsquo second-favorite MS Aleph even opposes their adopted reading But damnation doesnrsquot sell their ldquoBiblesrdquo

Mark 611b mdash ldquoVerily I say unto you It shall be more tolershyable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

ESV This last portion of verse 11 is completely omitted from the NU text without any footshynote

(This is done despite the paltry MS evidence against the Majority reading etc modernsrsquo sacred ldquoold uncialsrdquo Aleph B C and D plus four other uncials and several othshyer lesser witnesses)

NASB Verse 11b at far left is omitted without footnote

(Omission without at least the typshyical designation ldquoother mssrdquo is negligence This exclusion evidshyently is based on ldquoharmonizationrdquo or ldquoparallel influencerdquo the theorshyetical scribal practice of copying Scripture from one Gospelmdashin this case from Matthew in 1015mdashto another to ensure consistency Moderns uphold this theory)

NIV Verse 11b is omitted without footnote

(Supporting the NA text are only Aleph B C D L W Delta Theta a ldquopaucirdquo [ldquopcrdquomdasha few] of other Greek mss several of the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] the Bo-hairic [also called ldquoMemphiticmdashpart of the witnesses (ldquoptrdquo)] and several others)

Among extant Greek NT mashynuscripts only eight significant uncials of the 5300-plus omit this portion plus several Old Latin the Vulgate and Sahidic and more Again this omission reduces the severity of the sensemdashjudgment against those ignoring the gospel (The Peshyshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV ESV NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them lsquoThis kind can come forth by nothing but by prayer and fastingrsquordquo

(Also see Matthew 1721)

Reads ldquoAnd he said to them lsquoThis kind cannot be driven out by anything but prayerrsquordquo5 Footshynote reads ldquo5 Some manuscripts add and fastingrdquo

(The NA-UBS [ldquoNUrdquo] Greek textual apparatus simply fails to include these two critical words at the end of the verse)

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials Families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

(Only most modern ldquoscholarsrsquordquo ancient duo of Aleph and B opshypose along with one other uncial and a few cursives Contemporary textual criticsrsquo lynch pin is the AlephB combo The modern critshyical apparatusrsquo foundation is upon these two)

On the basis of only three exshyisting manuscripts ldquo and fastingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashionable Is it no longer deemed important The anshyswers seem obvious (The sigshynificance of fasting is self-sacshyrifice to focus on and enhance spiritual growth by wholeshyheartedly interacting with and submitting to our Savior)

Mark 942 mdash ldquoAnd whosoever shall offend one of these little ones that believe in me it is betshyter for him that a millstone were hanged about his neck and he were cast into the seardquo

(The KJV translators took liberty with word order [ldquo shall offendrdquo] here)

(Also see Matthew 186 and Luke 172)

Reads ldquoWhoever causes one of these little ones who believe in me to sin it would be better for him if a great millstone were hung around his neck and he were thrown into the seardquo

(The minority Greek includes ldquogreatrdquo [onikos] before millstone The Greek skandalise means ldquoto stumble ldquoto offendrdquo ldquoto entice to sinrdquo)

Reads ldquoWhoever causes one of these little ones who believe to stumble it would be better for him if with a heavy millstone hung around his neck he had been cast into the seardquo

(The Greek omission of eis egravemē ldquoin merdquo is founded upon only uncials Aleph C and D the cur-sive Delta [9th] and just four Latin manuscripts)

Reads ldquoAnd if anyone causes one of these little ones who beshylieve in me to sin it would be better for him to be thrown into the sea with a large millstone tied around his neckrdquo

(The NIV translators have done the right thing by not footnoting with a reference to ldquosome mssrdquo ldquoearly mssrdquo or ldquothe earliest mssrdquo excluding ldquoin merdquo Rare wisdom for the translation committee)

The Majority text reads ldquoto stumblerdquo (or ldquoto entice to sinrdquo ldquoto offendrdquo ldquoto entraprdquomdashskanshydalise)The NASB omits ldquoin merdquo after ldquobelieverdquo this is inshycorrect again according to the vast majority Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A recent interlinear by Zondervan inserts the words ldquoto sinrdquo underneath the NA Greek that excludes them

Mark 944 mdash ldquoWhere their worm dieth not and the fire is not quenchedrdquo (Also repeated in verses 46 and 48)

(Parenthetical material above adshyded by author)

(Also see Matthew 1721)

Based on the modern Greek critical apparatus the ldquoNUrdquo text the ESV completely deletes verses 44 and 46 The footnote reads ldquo5 Some manuscripts add verses 44 and 46 (which are identical with verse 48)rdquo

(Essentially modern critics have foregone the true Greek readingmdashin the face of enormous evidence against itmdashbecause of their two most-beloved MSS Aleph and B Another of their revered sources C opposes as do four other unshycials Families 1 and 13 and a few others)

NASB reads ldquo[where their worm does not die and the fire is not quenched] Footnote reads ldquoVv 44 and 46 which are identical to v 48 are not found in the early MSS rdquo (Emphasis mine)

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealshying to modernsrsquo liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelmshying Byzantine text copied in the Antiochian region)

NIV omits the verse then adds the footnote ldquo44where their worm does not die and the fire is not quenched 45Some manuscripts hell where their worm does not die and the fire is not quenchedrdquo

(The NIV committee chose to be even more irresponsible than that of the NASB by deleting the verse entirelymdashmore deceptive and sinshyister activity by the NIV translatshyors Removal here in effect min-imizes the penalty of eternal damnation)

Translators distort the truth in the NASB footnote These words are not found in two MSS of the fourth century (Aleph B) but they are found in two Greek MSS of the fifth (A D) Also the words appear in the Peshitta and Old Latin the Majority text and in 14 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV ESV NASB NIV PROBLEMMark 1021 mdash ldquo 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 merdquo

(Note that the KJV does transpose the final two clauses ldquofollow merdquo and ldquotaking up thy crossrdquo also changing the tense)

(See Matthew 1624 Luke 923)

ESV ldquo You lack one thing go sell all that you have and give to the poor and you will have treasure in heaven and come follow mersquordquo

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo beshylievers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo believers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority textrsquos opposition eight uncialsmdashincluding Aleph B C and Dmdashthe Vulgate (5th cent) the Bohairic a few MSS of the Sahidic and several other manushyscripts)

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omisshysion reduces the burden of dis shy cipleship How convenient for the modernistic critical translatshyors and their readers Supportshying the Byz text are 19 signishyficant uncials Family 13 (13 mss) the Harclean the Gothic the Sinaitic and more

Mark 1024 mdash ldquoAnd the disshyciples were astonished at his words But Jesus answereth again and saith unto them Chilshydren how hard is it for them that trust in riches to enter into the kingdom of Godrdquo

(Also see Matthew 1924 Mark 1025 and Luke 1825)

ESV reads ldquolsquoChildren how difficult it is 2 to enter the kingdom of Godrsquordquo Footnote reads ldquo2 Some manuscripts add for those who trust in richesrdquo

(The translators omitted ldquoanswershyingrdquo before ldquosaidrdquo In the ESV reshyverse interlinear the Greek aposhytheosis appears but is not transshylated in English)

NASB reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(The basis for the omission of the clause ldquo for them that trust in richesrdquo are only Aleph B Delta [9th] Psi [8th or 9th] the Sahidic Coptic [3rd or 4th] and a few of the Bohairic Coptic [3rd or 4th])

NIV reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(Jesus mentions money and riches at least 31 times in the New Testashymentmdashone of His most-emphasshyized topics Yet in a critical verse here a modernistic textual apparshyatus based on a minority of corrupt manuscripts is used to defy one of the most-profound points in Scripshyturemdashthat a preoccupation with wealth often precludes salvation)

The Majority text (not some manuscripts) reads ldquofor the ones having put confidence in riches (chreacute-ma) to enter into the kingdom of God rdquo Again the translators fail to folshylow their own Greek source text Three of the oldest five extant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the ESV The footnote reads ldquo4 Some manuscripts add verse 26 But if you do not forgive neither will your Father who is in heaven forgive your trespassesrdquo

(The NA-UBS exclude this verse despite its importance The Father will not forgive onersquos sins until heshe first forgives those of others against himher)

Verse 26 is bracketed to indicate suspicion about validity Footshynote reads ldquoEarly mss do not contain this vrdquo

(The minority text is supported only by seven uncialsmdashincluding Aleph and Bmdashand portions of the Armenian and Ethiopic plus a few other manuscripts)

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Families 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV ESV NASB NIV PROBLEMMark 1333 mdash ldquoTake ye heed watch and pray for ye know not when the time isrdquo

(The KJV actually is a bit idiomatshyic here The literal translation from the Majority text is ldquoBe watchful stay awake and pray for you do not know when the time isrdquo)

ESV reads ldquoBe on guard keep awake 1 For you do not know when the time will comerdquo Footshynote reads ldquo1 Some manuscripts add and prayrdquo

(The ESV translators have chang-ed the tense in English The Byz Textus Receptus and critical texts each read kairos estin ldquotime isrdquo Obviously this is a change for alshyleged ldquoeasier readingrdquo but it is inshycorrect The time when something ldquoisrdquo is the time it will occur)

NASB reads ldquoTake heed keep on the alert for you do not know when the appointed time will comerdquo

(The translators evidently out of their own personal preference simply took the liberty of adding ldquoappointedrdquo here It does not apshypear in the Majority or NU Greek Why do these ldquoscholarsrdquo think they have the authority to tamper with the Word of God)

NIV reads ldquoBe on guard Be alert You do not know when that time will comerdquo Footnote reads ldquoSome manuscripts alert and prayrdquo

(The Greek blēpete [blayacute-peh-tay] means ldquobeholdrdquo ldquobewarerdquo ldquoseerdquo ldquotake heedrdquo ldquoperceiverdquo or ldquolook onrdquo [or ldquotordquo] not ldquobe on guardrdquo Agrupnite means ldquoto keep awakerdquo or ldquoto watchrdquo The NU does not contain proseuchesthe ldquoto prayrdquo)

The Majority text under girds the KJV as do 25 significant uncials Families 1 amp 13 the Vulgate several Old Latin and once again the Peshitta and Harclean Thus ldquosomerdquo is outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority defense Only in codices B and D plus several other MSS)

Mark 1528 mdash ldquoAnd the Scripshyture was fulfilled which saith And he was numbered with the transgressorsrdquo

(Modern critics argue that this verse is an interpolation an insershytion by a misled scribe But the verse fulfills prophecy)

The ESV omits this verse just placing a footnote despite the fact that the verse fulfills the prophecy of Isaiah 5312 Footnote reads ldquo5 Some manu-scripts insert verse 28 And the Scripture was fulfilled that says lsquoHe was numbered with the transgressorsrsquordquo

NASB contains the verse with question ldquo[And the Scripture was fulfilled which says lsquoAnd he was numbered with transshygressorsrsquo] Footnote reads ldquoEarly mss do not contain this vrdquo

(Yes the few ldquoearliestrdquo extantmdashexisting and usablemdashmanuscripts from the second and fourth centurshyies [papyry and uncials] do not contain this verse But the Byzshyantine majority dates back to at least the fourth century)

NIV omits the verse then adds the footnote ldquo27Some manushyscripts left 28and the scripture was fulfilled which says lsquoHe was counted with the lawless onesrdquo (Isaiah 5312)

Two significant Greek MSS some Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The ESV includes the entire passhysage but inside double brackets to seriously question its validity as ldquohighly doubtfulrdquo A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament The note header reads ldquo[SOME OF THE EARLIEST MANUSCRIPTS DO NOT INCLUDE 169-20] 1rdquo (ldquoSomerdquo are two)

(The footnote whose marker appears after verse 20 partially readsldquo1 Some manuscripts end the book with 168 others include verses 9-20 immediately after verse 8 rdquo)

The NASB includes the passage but adds the footnote ldquoLater mss add vv 9-20rdquo

(ldquoAddrdquo refers to modernsrsquo belief that some scribe[s] inserted the words into manuscripts dating back no further than about the elshyeventh century)

The NIV also includes the passhysage but questions its authentishycity by placing the following content in brackets between verses 8 and 9 ldquoThe earliest manuscripts and some other anshycient witnesses do not have Mark 169-20rdquo

The fact is yes the two oldest manuscripts (excluding fragshyments) do not include this passhysage But out of the extant 5300-plus NT Greek witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative biblical scholars (for 500 years) have labeled in fact as two of the three most-corrupt extant ldquoold uncialsrdquomdashAleph and B Aleph and B are the only uncials omitting these verses

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMMatthew 1720 mdash ldquoAnd Jesus said unto them lsquoBecause 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 ldquoRemove thee hence to yonder placerdquo and it shall remove and nothing shall be impossible unto yoursquordquo

ESV reads ldquoHe said to them lsquoBecause of your little faith For truly I say to you if you have faith like a grain of mustard seed you will say to this mountain lsquoMove from here to therersquo and it will move and nothing will be impossible for yoursquordquo

(ldquoLittle faithrdquo must be erroneous because Jesus said that even tiny faithmdashlike that of a ldquograin of musshytard seedrdquomdashwill move a mounshytain)

NASB reads ldquoAnd He said to them lsquoBecause 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 ldquoMove from here to thererdquo and it will move and nothing will be impossible to yoursquordquo

(ldquo Littleness of your faithrdquo is literal from the Nestle-Aland27

Greek but incorrect)

NIV reads ldquoHe replied lsquoBeshycause you have so little faith I tell you the truth if you have faith as small as a mustard seed you can say to this mountain ldquoMove from here to thererdquo and it will move Nothing will be imshypossible for yoursquordquo

(The minority reads ldquo the size of a mustard seedrdquo while the Byz text reads ldquo if you have faith like a grain of mustard [seed])rdquo

The Majority text (90-95 pershycent) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 significant uncials the Syriac Peshitta (2nd cent) and Syriac Harclean (7th cent) numerous Old Latin and others Opposishyng codices Aleph B and Theta and most of Caesarean (hybrid AlexandrianByzantine) groups 1 and 13 plus most Sinaitic and the Sahidic ldquo Faith as a grain of mustard seedrdquo is supported by at least the Majority and the TR

Matthew 1811 mdash ldquoFor the Son of Man is come to save that which was lostrdquo

(Also see Luke 1910)

Omits the entire verse then footnotes with ldquo4 Some manushyscripts add verse 11 For the Son of Man came to save the lostrdquo

(The ldquoNA27-UBS4rdquo [or ldquoNUrdquo] texts supported by their Greek sources do not include verse 11)

[ldquoFor the Son of Man has come to save that which was lost] Footnote reads ldquoEarly mss do not contain this vrdquo

(Absolute deception is manifested here the vast majority of early manuscripts of various types supshyport this verse)

Verse 11 is omitted from the text Footnote reads ldquoThe Son of Man came to save what was lostrdquo Why is there no explanation acshycompanying verse 11rsquos footnoted content Did the NIV committee simply not want readers to noshytice this

The Majority text includes v 11 ldquoFor the Son of Man came to save the lost [thing]rdquo The Byz is supported by 20 signishyficant uncials the Syriac Peshyshitta and Harclean the Arshymenian and more Only Aleph B L and Theta most of Familshyies 1 amp 13 the Sahidic and more oppose

Matthew 1815 mdash ldquoMoreover 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 brotherrdquo

Reads ldquoIf your brother sins against you go and tell him his fault between you and him alone If he listens to you you have gained your brotherrdquo

Reads ldquoIf your brother sins2 go and show him his fault in pri-vate if he listens to you you have won your brotherrdquo Footshynote reads ldquo1815 2 Late mss add against you

Reads ldquoIf your brother sins against youb go and show him his fault just between the two of you If he listens to you you have won your brother overrdquo Footnote reads 15 Some manushyscripts do not have against yourdquo

(ldquoSome manuscriptsrdquo only about five Greek and the Sahidic et al)

The Majority text (90-95) reads eis se ldquoagainst yourdquo ldquoLate mssrdquo is irrelevant because of the overwhelming witness 22 significant uncials Family 13 the Peshitta and Harclean the Armenian others The other Majority reading here is ldquoreshybukerdquo or ldquoreproverdquo rather than ldquotellrdquo or ldquoshowrdquo ldquoTellrdquo originshyated from Tyndalersquos 1526 NT

Matthew 199 mdash ldquoAnd I say unto you Whosoever shall put away his wife except it be for fornication and shall marry anshyother committeth adultery and whoso marrieth her which is put away doth commit adulteryrdquo

(Also see Mark 10 11 12 and Luke 1618)

ESV reads ldquoAnd I say to you whoever divorces his wife except for sexual immorality and marries another commits adulteryrdquo 3 Footnote reads ldquo3

Some manuscripts add and whoever marries a divorced woman commits adultery other manuscripts except for sexual immorality makes her commit adultery and whoever marries rdquo

NASB reads ldquoAnd I say to you whoever divorces his wife exshycept for immorality and marries another woman commits adulshyteryrdquo

(ldquoImmoralityrdquo long had been used to mean ldquosexual immoralityrdquo Immorality is underlain by the Greek porneia A more accurate word is ldquofornicationrdquo Moichatai means ldquocommits adulteryrdquo)

NIV reads ldquoI tell you that anyshyone who divorces his wife exshycept for marital unfaithfulness and marries another woman commits adulteryrdquo

(ldquoMarital unfaithfulnessrdquo is an impotent term for violation of the seventh Commandment It simply is ldquofornicationrdquo or ldquoadulteryrdquo and God does not take this lightly)

Not only do 90-95 percent of extant NT Greek mss contain the last portion but also the modern scholarsrsquo favorite Co shy dex B and 21 significant unshycials plus the Peshitta and Harclean and more Why have the moderns abandoned B here Because not doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual immoralityrdquo a more specific term is ldquofornicationrdquo

KJV ESV NASB NIV PROBLEMMatthew 1916 mdash ldquoAnd behold one came and said unto him lsquoGood Master what good thing shall I do that I may have eternal lifersquordquo

(Also see Luke 1818)

ESV reads ldquoAnd behold a man came up to him saying lsquoTeacher what good deed must I do to have eternal lifersquordquo

(It is interesting that the minority Greek source text underlying this version leaves out ldquoGoodrdquo (agathē))

NASB reads ldquoAnd someone came to Him and said lsquoTeacher what good thing shall I do that I may obtain eternal lifersquordquo

(As always no footnote exists for the Majority reading Because modernists hold that the ldquobestrdquo manuscripts are the ldquoearliestrdquo or ldquoearlyrdquo these translators withhold mention of the vast majority of Greek mss outnumbering them)

NIV reads ldquoNow a man came up to Jesus and asked lsquoTeacher what good thing must I do to get eternal lifersquordquo

(As always no footnote exists for the Majority reading Because modernists hold that the ldquobestrdquo manuscripts are the ldquoearliestrdquo or ldquoearlyrdquo these translators withhold mention of the vast majority of Greek mss outnumbering them)

The Majority text reads Dishydaskale agathe ldquoGood teachshyerrdquo ldquoGoodrdquo is necessary here because it speaks to God being good If Christ is not God then He is not good Other support for the Majority reading 17 significant uncials the Peshitta and Harclean the Armenian the Vulgate more Essentially only the corrupt Aleph B D and L oppose plus most of Family 13 and a few Old Latshyin

Matthew 2016 mdash ldquoSo the last shall be first and the first last for many be called but few chosenrdquo

(The ldquocalledrdquo are those who have been invited while the ldquochosenrdquo are those who have been genuinely savedmdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

The latter portion of this verse simply is omitted from the ESV text based on the inferior Greek source and in the English without a footnote

(Also in the RSV which the ESV practically is intended to replace andor provide a ldquosmoother-readshyingrdquo alternative for the latter porshytion is omittedmdashagain without footnote)

Reads ldquoSo the last shall be first and the first lastrdquo

(This first portion of verse 16 imshyplicitly calls for a further conclushysion It simply seems incomplete ldquoThis and that are true so someshything else must followrdquo This verse is not simply a retelling of the earlier parable in Matt 1930 What would be the sense in that)

Reads ldquoSo the last will be first and the first will be lastrdquo

(Some theologians interpret the ldquolastrdquo as being the Gentiles and the ldquofirstrdquo as being the Jews the latter first hearing the gospel But Jesus speaks more about the lowliest being raised up and the mightiest being lowered than He does about the Jewsrsquo preeminence over the Gentiles)

The Majority text includes the last portion of the verse as do 21 significant uncials the Old Latin the Vulgate the Peshitta and Harclean and more The last portion of this verse has been removed from nearly every modern ldquoBiblerdquo versionmdashmost likely because it indicshyates that many hear the gospel but few respond favorably Doesnrsquot sell Also perhaps modern scholars do not undershystand this portion

Matthew 2144 mdash ldquoAnd whososhyever shall fall on this stone shall be broken but on whomsoever it shall fall it will grind him to powderrdquo

(The ldquospiritual buildersrdquo of Jesusrsquo time the Pharisees Saducees and scribes personally were being ldquobrokenrdquo by ldquofallingrdquo on [rejectshying] the keystone of the kingdom of God Christ Similarly in their final rejection of Christ these Jewshyish leaders would be ldquoground to powderrdquo ldquoThe Kingdom of God is here a temple rdquo mdashJamieson-Fausset-Brown Bible Commentshyary Vol 3 p 104)

Reads ldquoAnd the one who falls on this stone will be broken to pieces and when it falls on anyone it will crush himrdquo 3

Footnote reads ldquo3 Some manuscripts omit verse 44rdquo

(Again why confuse the reader with a partial truth ldquoSome mashynuscripts rdquo ldquoThe majority of Greek manuscriptsrdquo is the plain and simple truth This is another attempt to foist a proven corrupt text upon a wanton public which is easily wooed by ldquomodern scholarshyshiprdquo)

Reads ldquoAnd he who falls on this stone will be broken to pieces but on whomever it falls it will scatter him like dustrdquo The footshynote reads ldquoSome manuscripts do not have verse 44rdquo

(Verse 44 is omitted from the inshyterlinear Greek)

NIV omits the verse from the text then inserts the footnote ldquoSome manuscripts do not have verse 44rdquo

(Not only are many modern biblicshyal scholars enamored with their false allegedly ldquoearlier manushyscriptsrdquo but they like other hyposhycrites do not wish to be openly reshyminded of their misdeeds)

The Majority text includes the verse (90-95 of extant Greek) but more interestingly modern scholarsrsquo two favorite MSS uncials Aleph and B also inshyclude the verse The only anshycient uncial that does not inshyclude this verse is the notorishyously corrupt Codex D (Beza) Thatrsquos right the academics have defied Aleph and B Why (The verse even has been removed in the Greek from a new interlinear) The ldquoharshrdquo tone Doesnrsquot sell Also notice the footnotes at left ldquoother mssrdquo ldquosome manuscriptsrdquo Also supporting the Byz are 24 significant uncials Families 1 amp 13 the Peshitta amp Harclean and others

KJV ESV NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye called Rabbi for one is your Master even Christ and all ye are brethrenrdquo

(The Greek kathegetes [kath-ayacute-gate-ace] means ldquoteacherrdquo or ldquomasterrdquo)

ESV reads ldquoBut you are not to be called rabbi for you have one teacher and you are all brothshyersrdquo 3 Footnote reads ldquo3 Or brothshyers and sistersrdquo

(The footnote contradicts the NA-UBS Greek which as seen above reads ldquobrothersrdquo (Gk adelphoi) None of the Greek source texts reads ldquobrothers and sistersrdquo so this suggestion means to neuter the reading The traditional meaning is inclusive of all persons in Christ)

NASB reads ldquoBut do not be called Rabbi for One is your Teacher and you are all brothshyersrdquo

(ldquoBut do not be called Rabbi rdquo is incorrect according to even the critical Greek text The minority Greek clearly reads Humeis de me klathētē rabbi literally ldquoYou but are not to be called rabbirdquo)

NIV reads ldquoBut you are not to be called lsquoRabbirsquo for you have only one Master and you are all brothersrdquo

(Leading the support for the critical text are Aleph B D E-2 [6th] L and W)

The words ldquothe Christrdquo (o Cristos) appear in the Majority Greekmdashat least 90 percent As for ldquoChristrdquo it also is better-supported than ldquoMessiahrdquo or without either 15 significant uncials part of the Harclean the Curetonian and others (The minority text does have relatively solid support in six significant Greek most of the Old Latin the Vulgate the Peshitta the Ethiopic the Coptic others

Matthew 2314 mdash ldquoWoe unto you scribes and Pharisees hyposhycrites for ye devour widowsrsquo houses and for a pretense make long prayer therefore ye shall receive the greater damnationrdquo

(Also see Mark 1240 Luke 2047)

The verse is excluded entirely Footnote reads ldquo4 Some manushyscripts add here (or after verse 12) verse 14 Woe to you scribes and Pharisees hypocrites For you devour widowsrsquo houses and for a pretense you make long prayers therefore you will reshyceive the greater condemnationrdquo

Puts verse 14 in brackets to indishycate suspicion about authenticity then adds footnote ldquoThis v not found in early MSSrdquo

(Two of the earliest five NT Greek uncial [all caps] manuscripts among the ldquo[five] old uncialsrdquo inshyclude this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manuscriptsrdquo add verse 14

The vast majority of manushyscripts include verse 14 Three of the oldest five extant manushyscripts do not include this verse But the vast majority of the Byzantine text is supported by 19 significant uncials Family 13 (Caesarean) the Syriac Peshitta (2nd) and Harc-lean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions

Matthew 247 mdash ldquoFor nation shall rise against nation and kingdom against kingdom and there shall be famines and pestishylences and earthquakes in divers placesrdquo

(The Greek kata [kah-tahacute] meansmdashamong other thingsmdashldquoagainstrdquo or ldquoin diverserdquo [manifold] placesrdquo

ESV reads ldquoFor nation will rise against nation and kingdom against kingdom and there will be famines and earthquakes in various placesrdquo

(As in the other versions folshylowing ldquopestilencesrdquo is omitted But isnrsquot the world being ravaged by pestilences even now)

NASB reads ldquoFor nation will rise against nation and kingdom against kingdom and in various places there will be famines and earthquakesrdquo

(Translators have altered word ordermdashldquoin various placesrdquo ap-pearing last in the Greekmdashand have omitted ldquopestilencesrdquo)

NIV reads ldquoNation will rise against nation and kingdom against kingdom There will be famines and earthquakes in varishyous placesrdquo

(The NIV is notorious for removing connectors such as ldquoandrdquo ldquobutrdquo ldquoorrdquo and for creating more shorter sentences)

The Majority text (90-95 pershycent of existing mss) reads loimoi (plague disease pestishylence) Also 22 significant unshycials Families 1 amp 13 the Syrishyac Peshitta and Harclean and the Armenian (5th) and Ethiopic support the KJV reading Only the wicked trio of Aleph B D plus E (6th) plus the Sinaitic and Sahidic dissent

Matthew 2436 mdash ldquoBut of that day and hour knoweth no man no not the angels but my Father onlyrdquo

(Remember that Jesus is co-equal to God the Fathermdashhence Matshythewrsquos not alluding to ldquothe Sonrdquo)

ESV ldquoBut concerning that day and hour no one knows not even the angels of heaven nor the Son but the Father onlyrdquo 2

Footnote reads ldquo2 Some manuscripts omit nor the sonrdquo

Adds ldquoor the Son himselfrdquo but provides no footnote evidence for its appearance as an alternate variant to the Majority reading

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo(Greek support for ldquonor the Sonrdquo are six main Greekmdashincluding two Alephs B and Dmdashthe Arshymenian and Ethiopic others)

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus sevshyeral Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

KJV ESV NASB NIV PROBLEMMatthew 2531 mdash ldquoWhen the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his gloryrdquo

(The modern Greek apparatus the Majority text and the Textus Reshyceptus each read thronou dozes ldquoglorious thronerdquo ldquoThrone of his gloryrdquo must have sounded more dignified to the KJV committee Also ldquoshallrdquo before ldquocomerdquo probably is an addition by the committee to enhance majesty)

ESV reads ldquoWhen the Son of Man comes in his glory and all the angels with him then he will sit on his glorious thronerdquo

(The ESV based on the 1971 RSV reads identically to the NASB beshying founded upon identical Greek minority texts)

NASB reads ldquoBut when the Son of Man comes in His glory and all the angels with Him then He will sit on His glorious thronerdquo

(This is the absolutely correct reading here except for the abshysence of ldquoholyrdquo according to the Byzantine [Majority] text and the Textus Receptus)

NIV reads ldquoWhen the Son of Man comes in his glory and all the angels with him he will sit on his throne in heavenly gloryrdquo

(ldquoHeavenly gloryrdquo does not appear in the minority manuscripts represshyented in the modern critical apparshyatus Once again the NIV deviates from its own Greek source textmdashpresumably for ldquostylistic purshyposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harc-lean (7th) Family 13 and others Opposing are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the min-ority script body The Mashyjority text also reads ldquoglorious thronerdquo

Matthew 2628 mdash ldquoFor this is my blood of the new testament which is shed for many for the remission of sinsrdquo

(Also see Mark 1424)

Reads ldquo for this is my blood of the covenant which is poured out for many for the forgiveness of sinsrdquo 3 Footnote reads ldquoSome manuscripts insert newrdquo

(ldquoSome manuscriptsrdquo Nearly all mss Again ldquoinsertrdquo implies a a late scribal interpolationmdashan addition)

Omits ldquonewrdquo

(Jesusrsquo blood was not for the old covenant It had to be for the ldquonewrdquo covenantmdashan eternal promshyise replacing a temporary one)

Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

(ldquoSome manuscriptsrdquo No The overwhelming majoritymdashmore than 99 percent of total extant manuscripts The translators do not want to ldquoconfuse the readers with the factsrdquo)

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covshyenantrdquo which as specifically mentioned in Hebrews 86-13 explicitly replaces the old covenant as being a better one Only six extant Greek uncials P37 and few others omit ldquonewrdquo And again ldquosome manuscriptsrdquo is wrong

Matthew 2734 mdash ldquoThey gave him vinegar to drink mingled with gall and when he had tasted thereof he would not drinkrdquo

(ldquoGallrdquo is bile secreted from the liver and as such a bitter subshystance which biblically is used to denote bitterness of spirit [Acts 823 Lamentations 319])

Reads ldquo they offered him wine to drink mixed with gall but when he tasted it he would not drink itrdquo

(The problem with the Greek word used here in the ldquoNUrdquo text oinon is that though it is a fermented drink [wine] it is not sour wine The Greek oxos is correct sour wine vinegar)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note at left)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note after ESV reading at left)

(Supporting the critical text are the Armenian Ethiopic Sahidic and Bohairic a few of the Old Latin and more)

ldquoOinonrdquo fermented drink is incorrect ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegshyarrdquo fulfills prophecy in Psalm 6921 ldquoThey also gave me gall in my food and in my thirst they gave me vinegar to drinkrdquo Support for oxos is overwhelming vast majority of Greek 18 significant unshycials the Peshitta and Harc-lean others Against are seven Greek some of Familshyies 1 amp 13 a few of the Vulshygate others

KJV ESV NASB NIV PROBLEMMark 11 mdash ldquoThe beginning of the gospel of Jesus Christ the Son of God rdquo

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo 1 Footnote reads ldquo1 Some manuscripts omit the Son of Godrdquo

(Why do modern textual critics cast doubt on the overwhelming majority of manuscripts by adding this confusing tidbit Shameless)

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo

Reads ldquoThe beginning of the gospel about Jesus Christ the Son of Godrdquo Footnote reads ldquoSome manuscripts do not have the Son of Godrdquo

(Again extreme deception by modern translators perpetrated beshycause of their argument that a paltry minority of older manushyscripts outweighs the vast majority of extant witnesses Their opinion they think simply trumps another valid circumstance and evidence)

At least 4400 of the extant 5300-plus (79) NT Greek manuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant unshycials including Codex Vaticshyanus (B) (The modern scholshyarsrsquo second cornerstone docushyment Aleph (Sinaiticus) is their only documented recoursemdashalong with a few other Greek manuscripts and Codex Theta (8th or 9th)

Mark 12 mdash ldquoAs it is written in the prophets lsquoBehold I send my messenger before thy face which shall prepare thy way beshyfore theersquordquo

ESV reads ldquoAs it is written in Isaiah the prophet 2 lsquoBehold I send my messenger before your face who will prepare your way rsquordquo Footnote readsldquo2 Some manuscripts in the prophetsrdquo

(The NA Greek reading ldquoIsaiah the prophetrdquo is incorrect according to the manuscript evidence Correct is en tois prophatais ldquoin the pro-phetsrdquo)

NASB reads ldquoAs it is written in Isaiah the prophet lsquoBehold I send My messenger ahead of You Who will prepare Your wayrsquordquo

(No footnote appears to mention any other reading This is decepshytion and the translators probably did not include the Byzantine reading because of their favorite evidence Aleph B and D To moderns Aleph and B are tantamount to absolute truth)

NIV reads ldquoIt is written in Isaishyah the prophet lsquoI will send my messenger ahead of you who will prepare your wayrsquordquobmdash Footshynote reads ldquo12 Mal 31rdquo

(Despite the appearance of idou [ldquobeholdrdquo ldquolordquo ldquoseerdquo ldquosurpriserdquo] in the Greek the translators reshymove the English equivalent from the beginning of the quote Why)

This prophecy appears in Malashychi 31 However in the modshyern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 signishyficant Greek uncials Family 13 the Harclean and others The critical text is supported by six main uncials (including A B and D) some of Family 1 the Vulgate and Peshitta the Coptic and Gothic

Mark 114 mdash ldquoNow after that John was put into prison Jesus came into Galilee preaching the gospel of the kingdom ofGod rdquo

(What is missing in these modern translations is the clarifier ldquokingshydom of Godrdquo which is specifically the type of ldquogood newsrdquo or ldquogosshypelrdquo being preached)

ESV ldquoNow after John was ar-rested Jesus came into Galilee proclaiming the gospel of God rdquo

(Obviously ldquokingdom of Godrdquo is omitted here Furthermore the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto commitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo Hence the Greek has not been transmitted absolutely litershyally here)

NASB ldquoNow after John had been taken into custody Jesus came into Galilee preaching the gospel of Godrdquo

(ldquo Taken into custodyrdquo is something of a stretch from the Greek paradothevai (para-doth-a-nahee) The translators have unneshycessarily substituted some words for what evidently in their opinshyion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prisshyon Jesus went into Galilee proshyclaiming the good news of Godrdquo

(ldquoGood newsrdquo and ldquogospelrdquo have the same meaning according to the Greek evaggelio [ee-vang-gel-eeacute-ō] Nevertheless the gospel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irreshysponsible and disrespectful Where is the sense of godly reverence in these translators)

ldquo Gospel of the kingdom of Godrdquo is the reading in the proshyfound majority of mss a vast majority of the Byzantines 20 significant uncials (including A D and E) a few of the Old Latin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV ESV NASB NIV PROBLEM

Mark 315 mdash ldquoAnd to have power to heal sicknesses and to cast out devils rdquo

(In this particular case the KJV translators chose the best Greek word daimonion (demon) but opshyted for the less-appropriate English word ldquodevilsrdquo rather than ldquodeshymonrdquo The Greek daimon also could have been used)

ESV reads ldquo and to have authority to cast out demonsrdquo

(Excluding ldquoto heal sicknessesrdquomdashwithout footnote especiallymdashis extremely irresponsible in the least and more likely a modernistic efshyfort to revoke Jesusrsquo and his disshyciplesrsquo power over bodily afflicshytionsmdashfor whatever reason Most moderns manipulate the source texts centrally using the ldquoNUrdquo but also using Byz readings when essential andor convenient)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being selective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physishycians with modern technology able to heal sicknesses Have Godrsquos chosen vessels no power to do so)

NIV reads ldquo and to have aushythority to drive out demonsrdquo

(See the NASB footnote at immeshydiate left)

Some scribe(s) made a serishyous error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 percent of extant NT mss But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

Mark 329 mdash ldquoBut he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal dam shy nation rdquo

Reads ldquo But whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo)

Reads ldquo but whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(No footnote for the Majority reading Solid manuscript evidshyence supporting the NA apparatus are Aleph B C L W Delta and Theta plus four Family 13 cur-sives Others are several scattered mss the Vulgate the Syriac Sin-aitic [4th] the Gothic the Armen-ian and some of the Bohairic [southern Egyptian])

Reads ldquo but whoever blasshyphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

(Again no footnote for the Majorshyity reading)

Again the modern versions mitshyigate the severity of the sense using ldquoeternal sinrdquo rather than the frightening truth ldquoeternal damnationrdquomdashdifferent Greek words The Majority text is supported by 12 significant uncials seven other Greek mss the Syriac Peshitta and Harc-lean the Old Latin Family 1 others Modern scholarsrsquo second-favorite MS Aleph even opposes their adopted reading But damnation doesnrsquot sell their ldquoBiblesrdquo

Mark 611b mdash ldquoVerily I say unto you It shall be more tolershyable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

ESV This last portion of verse 11 is completely omitted from the NU text without any footshynote

(This is done despite the paltry MS evidence against the Majority reading etc modernsrsquo sacred ldquoold uncialsrdquo Aleph B C and D plus four other uncials and several othshyer lesser witnesses)

NASB Verse 11b at far left is omitted without footnote

(Omission without at least the typshyical designation ldquoother mssrdquo is negligence This exclusion evidshyently is based on ldquoharmonizationrdquo or ldquoparallel influencerdquo the theorshyetical scribal practice of copying Scripture from one Gospelmdashin this case from Matthew in 1015mdashto another to ensure consistency Moderns uphold this theory)

NIV Verse 11b is omitted without footnote

(Supporting the NA text are only Aleph B C D L W Delta Theta a ldquopaucirdquo [ldquopcrdquomdasha few] of other Greek mss several of the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] the Bo-hairic [also called ldquoMemphiticmdashpart of the witnesses (ldquoptrdquo)] and several others)

Among extant Greek NT mashynuscripts only eight significant uncials of the 5300-plus omit this portion plus several Old Latin the Vulgate and Sahidic and more Again this omission reduces the severity of the sensemdashjudgment against those ignoring the gospel (The Peshyshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV ESV NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them lsquoThis kind can come forth by nothing but by prayer and fastingrsquordquo

(Also see Matthew 1721)

Reads ldquoAnd he said to them lsquoThis kind cannot be driven out by anything but prayerrsquordquo5 Footshynote reads ldquo5 Some manuscripts add and fastingrdquo

(The NA-UBS [ldquoNUrdquo] Greek textual apparatus simply fails to include these two critical words at the end of the verse)

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials Families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

(Only most modern ldquoscholarsrsquordquo ancient duo of Aleph and B opshypose along with one other uncial and a few cursives Contemporary textual criticsrsquo lynch pin is the AlephB combo The modern critshyical apparatusrsquo foundation is upon these two)

On the basis of only three exshyisting manuscripts ldquo and fastingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashionable Is it no longer deemed important The anshyswers seem obvious (The sigshynificance of fasting is self-sacshyrifice to focus on and enhance spiritual growth by wholeshyheartedly interacting with and submitting to our Savior)

Mark 942 mdash ldquoAnd whosoever shall offend one of these little ones that believe in me it is betshyter for him that a millstone were hanged about his neck and he were cast into the seardquo

(The KJV translators took liberty with word order [ldquo shall offendrdquo] here)

(Also see Matthew 186 and Luke 172)

Reads ldquoWhoever causes one of these little ones who believe in me to sin it would be better for him if a great millstone were hung around his neck and he were thrown into the seardquo

(The minority Greek includes ldquogreatrdquo [onikos] before millstone The Greek skandalise means ldquoto stumble ldquoto offendrdquo ldquoto entice to sinrdquo)

Reads ldquoWhoever causes one of these little ones who believe to stumble it would be better for him if with a heavy millstone hung around his neck he had been cast into the seardquo

(The Greek omission of eis egravemē ldquoin merdquo is founded upon only uncials Aleph C and D the cur-sive Delta [9th] and just four Latin manuscripts)

Reads ldquoAnd if anyone causes one of these little ones who beshylieve in me to sin it would be better for him to be thrown into the sea with a large millstone tied around his neckrdquo

(The NIV translators have done the right thing by not footnoting with a reference to ldquosome mssrdquo ldquoearly mssrdquo or ldquothe earliest mssrdquo excluding ldquoin merdquo Rare wisdom for the translation committee)

The Majority text reads ldquoto stumblerdquo (or ldquoto entice to sinrdquo ldquoto offendrdquo ldquoto entraprdquomdashskanshydalise)The NASB omits ldquoin merdquo after ldquobelieverdquo this is inshycorrect again according to the vast majority Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A recent interlinear by Zondervan inserts the words ldquoto sinrdquo underneath the NA Greek that excludes them

Mark 944 mdash ldquoWhere their worm dieth not and the fire is not quenchedrdquo (Also repeated in verses 46 and 48)

(Parenthetical material above adshyded by author)

(Also see Matthew 1721)

Based on the modern Greek critical apparatus the ldquoNUrdquo text the ESV completely deletes verses 44 and 46 The footnote reads ldquo5 Some manuscripts add verses 44 and 46 (which are identical with verse 48)rdquo

(Essentially modern critics have foregone the true Greek readingmdashin the face of enormous evidence against itmdashbecause of their two most-beloved MSS Aleph and B Another of their revered sources C opposes as do four other unshycials Families 1 and 13 and a few others)

NASB reads ldquo[where their worm does not die and the fire is not quenched] Footnote reads ldquoVv 44 and 46 which are identical to v 48 are not found in the early MSS rdquo (Emphasis mine)

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealshying to modernsrsquo liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelmshying Byzantine text copied in the Antiochian region)

NIV omits the verse then adds the footnote ldquo44where their worm does not die and the fire is not quenched 45Some manuscripts hell where their worm does not die and the fire is not quenchedrdquo

(The NIV committee chose to be even more irresponsible than that of the NASB by deleting the verse entirelymdashmore deceptive and sinshyister activity by the NIV translatshyors Removal here in effect min-imizes the penalty of eternal damnation)

Translators distort the truth in the NASB footnote These words are not found in two MSS of the fourth century (Aleph B) but they are found in two Greek MSS of the fifth (A D) Also the words appear in the Peshitta and Old Latin the Majority text and in 14 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV ESV NASB NIV PROBLEMMark 1021 mdash ldquo 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 merdquo

(Note that the KJV does transpose the final two clauses ldquofollow merdquo and ldquotaking up thy crossrdquo also changing the tense)

(See Matthew 1624 Luke 923)

ESV ldquo You lack one thing go sell all that you have and give to the poor and you will have treasure in heaven and come follow mersquordquo

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo beshylievers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo believers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority textrsquos opposition eight uncialsmdashincluding Aleph B C and Dmdashthe Vulgate (5th cent) the Bohairic a few MSS of the Sahidic and several other manushyscripts)

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omisshysion reduces the burden of dis shy cipleship How convenient for the modernistic critical translatshyors and their readers Supportshying the Byz text are 19 signishyficant uncials Family 13 (13 mss) the Harclean the Gothic the Sinaitic and more

Mark 1024 mdash ldquoAnd the disshyciples were astonished at his words But Jesus answereth again and saith unto them Chilshydren how hard is it for them that trust in riches to enter into the kingdom of Godrdquo

(Also see Matthew 1924 Mark 1025 and Luke 1825)

ESV reads ldquolsquoChildren how difficult it is 2 to enter the kingdom of Godrsquordquo Footnote reads ldquo2 Some manuscripts add for those who trust in richesrdquo

(The translators omitted ldquoanswershyingrdquo before ldquosaidrdquo In the ESV reshyverse interlinear the Greek aposhytheosis appears but is not transshylated in English)

NASB reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(The basis for the omission of the clause ldquo for them that trust in richesrdquo are only Aleph B Delta [9th] Psi [8th or 9th] the Sahidic Coptic [3rd or 4th] and a few of the Bohairic Coptic [3rd or 4th])

NIV reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(Jesus mentions money and riches at least 31 times in the New Testashymentmdashone of His most-emphasshyized topics Yet in a critical verse here a modernistic textual apparshyatus based on a minority of corrupt manuscripts is used to defy one of the most-profound points in Scripshyturemdashthat a preoccupation with wealth often precludes salvation)

The Majority text (not some manuscripts) reads ldquofor the ones having put confidence in riches (chreacute-ma) to enter into the kingdom of God rdquo Again the translators fail to folshylow their own Greek source text Three of the oldest five extant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the ESV The footnote reads ldquo4 Some manuscripts add verse 26 But if you do not forgive neither will your Father who is in heaven forgive your trespassesrdquo

(The NA-UBS exclude this verse despite its importance The Father will not forgive onersquos sins until heshe first forgives those of others against himher)

Verse 26 is bracketed to indicate suspicion about validity Footshynote reads ldquoEarly mss do not contain this vrdquo

(The minority text is supported only by seven uncialsmdashincluding Aleph and Bmdashand portions of the Armenian and Ethiopic plus a few other manuscripts)

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Families 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV ESV NASB NIV PROBLEMMark 1333 mdash ldquoTake ye heed watch and pray for ye know not when the time isrdquo

(The KJV actually is a bit idiomatshyic here The literal translation from the Majority text is ldquoBe watchful stay awake and pray for you do not know when the time isrdquo)

ESV reads ldquoBe on guard keep awake 1 For you do not know when the time will comerdquo Footshynote reads ldquo1 Some manuscripts add and prayrdquo

(The ESV translators have chang-ed the tense in English The Byz Textus Receptus and critical texts each read kairos estin ldquotime isrdquo Obviously this is a change for alshyleged ldquoeasier readingrdquo but it is inshycorrect The time when something ldquoisrdquo is the time it will occur)

NASB reads ldquoTake heed keep on the alert for you do not know when the appointed time will comerdquo

(The translators evidently out of their own personal preference simply took the liberty of adding ldquoappointedrdquo here It does not apshypear in the Majority or NU Greek Why do these ldquoscholarsrdquo think they have the authority to tamper with the Word of God)

NIV reads ldquoBe on guard Be alert You do not know when that time will comerdquo Footnote reads ldquoSome manuscripts alert and prayrdquo

(The Greek blēpete [blayacute-peh-tay] means ldquobeholdrdquo ldquobewarerdquo ldquoseerdquo ldquotake heedrdquo ldquoperceiverdquo or ldquolook onrdquo [or ldquotordquo] not ldquobe on guardrdquo Agrupnite means ldquoto keep awakerdquo or ldquoto watchrdquo The NU does not contain proseuchesthe ldquoto prayrdquo)

The Majority text under girds the KJV as do 25 significant uncials Families 1 amp 13 the Vulgate several Old Latin and once again the Peshitta and Harclean Thus ldquosomerdquo is outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority defense Only in codices B and D plus several other MSS)

Mark 1528 mdash ldquoAnd the Scripshyture was fulfilled which saith And he was numbered with the transgressorsrdquo

(Modern critics argue that this verse is an interpolation an insershytion by a misled scribe But the verse fulfills prophecy)

The ESV omits this verse just placing a footnote despite the fact that the verse fulfills the prophecy of Isaiah 5312 Footnote reads ldquo5 Some manu-scripts insert verse 28 And the Scripture was fulfilled that says lsquoHe was numbered with the transgressorsrsquordquo

NASB contains the verse with question ldquo[And the Scripture was fulfilled which says lsquoAnd he was numbered with transshygressorsrsquo] Footnote reads ldquoEarly mss do not contain this vrdquo

(Yes the few ldquoearliestrdquo extantmdashexisting and usablemdashmanuscripts from the second and fourth centurshyies [papyry and uncials] do not contain this verse But the Byzshyantine majority dates back to at least the fourth century)

NIV omits the verse then adds the footnote ldquo27Some manushyscripts left 28and the scripture was fulfilled which says lsquoHe was counted with the lawless onesrdquo (Isaiah 5312)

Two significant Greek MSS some Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The ESV includes the entire passhysage but inside double brackets to seriously question its validity as ldquohighly doubtfulrdquo A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament The note header reads ldquo[SOME OF THE EARLIEST MANUSCRIPTS DO NOT INCLUDE 169-20] 1rdquo (ldquoSomerdquo are two)

(The footnote whose marker appears after verse 20 partially readsldquo1 Some manuscripts end the book with 168 others include verses 9-20 immediately after verse 8 rdquo)

The NASB includes the passage but adds the footnote ldquoLater mss add vv 9-20rdquo

(ldquoAddrdquo refers to modernsrsquo belief that some scribe[s] inserted the words into manuscripts dating back no further than about the elshyeventh century)

The NIV also includes the passhysage but questions its authentishycity by placing the following content in brackets between verses 8 and 9 ldquoThe earliest manuscripts and some other anshycient witnesses do not have Mark 169-20rdquo

The fact is yes the two oldest manuscripts (excluding fragshyments) do not include this passhysage But out of the extant 5300-plus NT Greek witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative biblical scholars (for 500 years) have labeled in fact as two of the three most-corrupt extant ldquoold uncialsrdquomdashAleph and B Aleph and B are the only uncials omitting these verses

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMMatthew 1916 mdash ldquoAnd behold one came and said unto him lsquoGood Master what good thing shall I do that I may have eternal lifersquordquo

(Also see Luke 1818)

ESV reads ldquoAnd behold a man came up to him saying lsquoTeacher what good deed must I do to have eternal lifersquordquo

(It is interesting that the minority Greek source text underlying this version leaves out ldquoGoodrdquo (agathē))

NASB reads ldquoAnd someone came to Him and said lsquoTeacher what good thing shall I do that I may obtain eternal lifersquordquo

(As always no footnote exists for the Majority reading Because modernists hold that the ldquobestrdquo manuscripts are the ldquoearliestrdquo or ldquoearlyrdquo these translators withhold mention of the vast majority of Greek mss outnumbering them)

NIV reads ldquoNow a man came up to Jesus and asked lsquoTeacher what good thing must I do to get eternal lifersquordquo

(As always no footnote exists for the Majority reading Because modernists hold that the ldquobestrdquo manuscripts are the ldquoearliestrdquo or ldquoearlyrdquo these translators withhold mention of the vast majority of Greek mss outnumbering them)

The Majority text reads Dishydaskale agathe ldquoGood teachshyerrdquo ldquoGoodrdquo is necessary here because it speaks to God being good If Christ is not God then He is not good Other support for the Majority reading 17 significant uncials the Peshitta and Harclean the Armenian the Vulgate more Essentially only the corrupt Aleph B D and L oppose plus most of Family 13 and a few Old Latshyin

Matthew 2016 mdash ldquoSo the last shall be first and the first last for many be called but few chosenrdquo

(The ldquocalledrdquo are those who have been invited while the ldquochosenrdquo are those who have been genuinely savedmdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

The latter portion of this verse simply is omitted from the ESV text based on the inferior Greek source and in the English without a footnote

(Also in the RSV which the ESV practically is intended to replace andor provide a ldquosmoother-readshyingrdquo alternative for the latter porshytion is omittedmdashagain without footnote)

Reads ldquoSo the last shall be first and the first lastrdquo

(This first portion of verse 16 imshyplicitly calls for a further conclushysion It simply seems incomplete ldquoThis and that are true so someshything else must followrdquo This verse is not simply a retelling of the earlier parable in Matt 1930 What would be the sense in that)

Reads ldquoSo the last will be first and the first will be lastrdquo

(Some theologians interpret the ldquolastrdquo as being the Gentiles and the ldquofirstrdquo as being the Jews the latter first hearing the gospel But Jesus speaks more about the lowliest being raised up and the mightiest being lowered than He does about the Jewsrsquo preeminence over the Gentiles)

The Majority text includes the last portion of the verse as do 21 significant uncials the Old Latin the Vulgate the Peshitta and Harclean and more The last portion of this verse has been removed from nearly every modern ldquoBiblerdquo versionmdashmost likely because it indicshyates that many hear the gospel but few respond favorably Doesnrsquot sell Also perhaps modern scholars do not undershystand this portion

Matthew 2144 mdash ldquoAnd whososhyever shall fall on this stone shall be broken but on whomsoever it shall fall it will grind him to powderrdquo

(The ldquospiritual buildersrdquo of Jesusrsquo time the Pharisees Saducees and scribes personally were being ldquobrokenrdquo by ldquofallingrdquo on [rejectshying] the keystone of the kingdom of God Christ Similarly in their final rejection of Christ these Jewshyish leaders would be ldquoground to powderrdquo ldquoThe Kingdom of God is here a temple rdquo mdashJamieson-Fausset-Brown Bible Commentshyary Vol 3 p 104)

Reads ldquoAnd the one who falls on this stone will be broken to pieces and when it falls on anyone it will crush himrdquo 3

Footnote reads ldquo3 Some manuscripts omit verse 44rdquo

(Again why confuse the reader with a partial truth ldquoSome mashynuscripts rdquo ldquoThe majority of Greek manuscriptsrdquo is the plain and simple truth This is another attempt to foist a proven corrupt text upon a wanton public which is easily wooed by ldquomodern scholarshyshiprdquo)

Reads ldquoAnd he who falls on this stone will be broken to pieces but on whomever it falls it will scatter him like dustrdquo The footshynote reads ldquoSome manuscripts do not have verse 44rdquo

(Verse 44 is omitted from the inshyterlinear Greek)

NIV omits the verse from the text then inserts the footnote ldquoSome manuscripts do not have verse 44rdquo

(Not only are many modern biblicshyal scholars enamored with their false allegedly ldquoearlier manushyscriptsrdquo but they like other hyposhycrites do not wish to be openly reshyminded of their misdeeds)

The Majority text includes the verse (90-95 of extant Greek) but more interestingly modern scholarsrsquo two favorite MSS uncials Aleph and B also inshyclude the verse The only anshycient uncial that does not inshyclude this verse is the notorishyously corrupt Codex D (Beza) Thatrsquos right the academics have defied Aleph and B Why (The verse even has been removed in the Greek from a new interlinear) The ldquoharshrdquo tone Doesnrsquot sell Also notice the footnotes at left ldquoother mssrdquo ldquosome manuscriptsrdquo Also supporting the Byz are 24 significant uncials Families 1 amp 13 the Peshitta amp Harclean and others

KJV ESV NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye called Rabbi for one is your Master even Christ and all ye are brethrenrdquo

(The Greek kathegetes [kath-ayacute-gate-ace] means ldquoteacherrdquo or ldquomasterrdquo)

ESV reads ldquoBut you are not to be called rabbi for you have one teacher and you are all brothshyersrdquo 3 Footnote reads ldquo3 Or brothshyers and sistersrdquo

(The footnote contradicts the NA-UBS Greek which as seen above reads ldquobrothersrdquo (Gk adelphoi) None of the Greek source texts reads ldquobrothers and sistersrdquo so this suggestion means to neuter the reading The traditional meaning is inclusive of all persons in Christ)

NASB reads ldquoBut do not be called Rabbi for One is your Teacher and you are all brothshyersrdquo

(ldquoBut do not be called Rabbi rdquo is incorrect according to even the critical Greek text The minority Greek clearly reads Humeis de me klathētē rabbi literally ldquoYou but are not to be called rabbirdquo)

NIV reads ldquoBut you are not to be called lsquoRabbirsquo for you have only one Master and you are all brothersrdquo

(Leading the support for the critical text are Aleph B D E-2 [6th] L and W)

The words ldquothe Christrdquo (o Cristos) appear in the Majority Greekmdashat least 90 percent As for ldquoChristrdquo it also is better-supported than ldquoMessiahrdquo or without either 15 significant uncials part of the Harclean the Curetonian and others (The minority text does have relatively solid support in six significant Greek most of the Old Latin the Vulgate the Peshitta the Ethiopic the Coptic others

Matthew 2314 mdash ldquoWoe unto you scribes and Pharisees hyposhycrites for ye devour widowsrsquo houses and for a pretense make long prayer therefore ye shall receive the greater damnationrdquo

(Also see Mark 1240 Luke 2047)

The verse is excluded entirely Footnote reads ldquo4 Some manushyscripts add here (or after verse 12) verse 14 Woe to you scribes and Pharisees hypocrites For you devour widowsrsquo houses and for a pretense you make long prayers therefore you will reshyceive the greater condemnationrdquo

Puts verse 14 in brackets to indishycate suspicion about authenticity then adds footnote ldquoThis v not found in early MSSrdquo

(Two of the earliest five NT Greek uncial [all caps] manuscripts among the ldquo[five] old uncialsrdquo inshyclude this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manuscriptsrdquo add verse 14

The vast majority of manushyscripts include verse 14 Three of the oldest five extant manushyscripts do not include this verse But the vast majority of the Byzantine text is supported by 19 significant uncials Family 13 (Caesarean) the Syriac Peshitta (2nd) and Harc-lean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions

Matthew 247 mdash ldquoFor nation shall rise against nation and kingdom against kingdom and there shall be famines and pestishylences and earthquakes in divers placesrdquo

(The Greek kata [kah-tahacute] meansmdashamong other thingsmdashldquoagainstrdquo or ldquoin diverserdquo [manifold] placesrdquo

ESV reads ldquoFor nation will rise against nation and kingdom against kingdom and there will be famines and earthquakes in various placesrdquo

(As in the other versions folshylowing ldquopestilencesrdquo is omitted But isnrsquot the world being ravaged by pestilences even now)

NASB reads ldquoFor nation will rise against nation and kingdom against kingdom and in various places there will be famines and earthquakesrdquo

(Translators have altered word ordermdashldquoin various placesrdquo ap-pearing last in the Greekmdashand have omitted ldquopestilencesrdquo)

NIV reads ldquoNation will rise against nation and kingdom against kingdom There will be famines and earthquakes in varishyous placesrdquo

(The NIV is notorious for removing connectors such as ldquoandrdquo ldquobutrdquo ldquoorrdquo and for creating more shorter sentences)

The Majority text (90-95 pershycent of existing mss) reads loimoi (plague disease pestishylence) Also 22 significant unshycials Families 1 amp 13 the Syrishyac Peshitta and Harclean and the Armenian (5th) and Ethiopic support the KJV reading Only the wicked trio of Aleph B D plus E (6th) plus the Sinaitic and Sahidic dissent

Matthew 2436 mdash ldquoBut of that day and hour knoweth no man no not the angels but my Father onlyrdquo

(Remember that Jesus is co-equal to God the Fathermdashhence Matshythewrsquos not alluding to ldquothe Sonrdquo)

ESV ldquoBut concerning that day and hour no one knows not even the angels of heaven nor the Son but the Father onlyrdquo 2

Footnote reads ldquo2 Some manuscripts omit nor the sonrdquo

Adds ldquoor the Son himselfrdquo but provides no footnote evidence for its appearance as an alternate variant to the Majority reading

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo(Greek support for ldquonor the Sonrdquo are six main Greekmdashincluding two Alephs B and Dmdashthe Arshymenian and Ethiopic others)

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus sevshyeral Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

KJV ESV NASB NIV PROBLEMMatthew 2531 mdash ldquoWhen the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his gloryrdquo

(The modern Greek apparatus the Majority text and the Textus Reshyceptus each read thronou dozes ldquoglorious thronerdquo ldquoThrone of his gloryrdquo must have sounded more dignified to the KJV committee Also ldquoshallrdquo before ldquocomerdquo probably is an addition by the committee to enhance majesty)

ESV reads ldquoWhen the Son of Man comes in his glory and all the angels with him then he will sit on his glorious thronerdquo

(The ESV based on the 1971 RSV reads identically to the NASB beshying founded upon identical Greek minority texts)

NASB reads ldquoBut when the Son of Man comes in His glory and all the angels with Him then He will sit on His glorious thronerdquo

(This is the absolutely correct reading here except for the abshysence of ldquoholyrdquo according to the Byzantine [Majority] text and the Textus Receptus)

NIV reads ldquoWhen the Son of Man comes in his glory and all the angels with him he will sit on his throne in heavenly gloryrdquo

(ldquoHeavenly gloryrdquo does not appear in the minority manuscripts represshyented in the modern critical apparshyatus Once again the NIV deviates from its own Greek source textmdashpresumably for ldquostylistic purshyposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harc-lean (7th) Family 13 and others Opposing are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the min-ority script body The Mashyjority text also reads ldquoglorious thronerdquo

Matthew 2628 mdash ldquoFor this is my blood of the new testament which is shed for many for the remission of sinsrdquo

(Also see Mark 1424)

Reads ldquo for this is my blood of the covenant which is poured out for many for the forgiveness of sinsrdquo 3 Footnote reads ldquoSome manuscripts insert newrdquo

(ldquoSome manuscriptsrdquo Nearly all mss Again ldquoinsertrdquo implies a a late scribal interpolationmdashan addition)

Omits ldquonewrdquo

(Jesusrsquo blood was not for the old covenant It had to be for the ldquonewrdquo covenantmdashan eternal promshyise replacing a temporary one)

Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

(ldquoSome manuscriptsrdquo No The overwhelming majoritymdashmore than 99 percent of total extant manuscripts The translators do not want to ldquoconfuse the readers with the factsrdquo)

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covshyenantrdquo which as specifically mentioned in Hebrews 86-13 explicitly replaces the old covenant as being a better one Only six extant Greek uncials P37 and few others omit ldquonewrdquo And again ldquosome manuscriptsrdquo is wrong

Matthew 2734 mdash ldquoThey gave him vinegar to drink mingled with gall and when he had tasted thereof he would not drinkrdquo

(ldquoGallrdquo is bile secreted from the liver and as such a bitter subshystance which biblically is used to denote bitterness of spirit [Acts 823 Lamentations 319])

Reads ldquo they offered him wine to drink mixed with gall but when he tasted it he would not drink itrdquo

(The problem with the Greek word used here in the ldquoNUrdquo text oinon is that though it is a fermented drink [wine] it is not sour wine The Greek oxos is correct sour wine vinegar)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note at left)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note after ESV reading at left)

(Supporting the critical text are the Armenian Ethiopic Sahidic and Bohairic a few of the Old Latin and more)

ldquoOinonrdquo fermented drink is incorrect ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegshyarrdquo fulfills prophecy in Psalm 6921 ldquoThey also gave me gall in my food and in my thirst they gave me vinegar to drinkrdquo Support for oxos is overwhelming vast majority of Greek 18 significant unshycials the Peshitta and Harc-lean others Against are seven Greek some of Familshyies 1 amp 13 a few of the Vulshygate others

KJV ESV NASB NIV PROBLEMMark 11 mdash ldquoThe beginning of the gospel of Jesus Christ the Son of God rdquo

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo 1 Footnote reads ldquo1 Some manuscripts omit the Son of Godrdquo

(Why do modern textual critics cast doubt on the overwhelming majority of manuscripts by adding this confusing tidbit Shameless)

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo

Reads ldquoThe beginning of the gospel about Jesus Christ the Son of Godrdquo Footnote reads ldquoSome manuscripts do not have the Son of Godrdquo

(Again extreme deception by modern translators perpetrated beshycause of their argument that a paltry minority of older manushyscripts outweighs the vast majority of extant witnesses Their opinion they think simply trumps another valid circumstance and evidence)

At least 4400 of the extant 5300-plus (79) NT Greek manuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant unshycials including Codex Vaticshyanus (B) (The modern scholshyarsrsquo second cornerstone docushyment Aleph (Sinaiticus) is their only documented recoursemdashalong with a few other Greek manuscripts and Codex Theta (8th or 9th)

Mark 12 mdash ldquoAs it is written in the prophets lsquoBehold I send my messenger before thy face which shall prepare thy way beshyfore theersquordquo

ESV reads ldquoAs it is written in Isaiah the prophet 2 lsquoBehold I send my messenger before your face who will prepare your way rsquordquo Footnote readsldquo2 Some manuscripts in the prophetsrdquo

(The NA Greek reading ldquoIsaiah the prophetrdquo is incorrect according to the manuscript evidence Correct is en tois prophatais ldquoin the pro-phetsrdquo)

NASB reads ldquoAs it is written in Isaiah the prophet lsquoBehold I send My messenger ahead of You Who will prepare Your wayrsquordquo

(No footnote appears to mention any other reading This is decepshytion and the translators probably did not include the Byzantine reading because of their favorite evidence Aleph B and D To moderns Aleph and B are tantamount to absolute truth)

NIV reads ldquoIt is written in Isaishyah the prophet lsquoI will send my messenger ahead of you who will prepare your wayrsquordquobmdash Footshynote reads ldquo12 Mal 31rdquo

(Despite the appearance of idou [ldquobeholdrdquo ldquolordquo ldquoseerdquo ldquosurpriserdquo] in the Greek the translators reshymove the English equivalent from the beginning of the quote Why)

This prophecy appears in Malashychi 31 However in the modshyern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 signishyficant Greek uncials Family 13 the Harclean and others The critical text is supported by six main uncials (including A B and D) some of Family 1 the Vulgate and Peshitta the Coptic and Gothic

Mark 114 mdash ldquoNow after that John was put into prison Jesus came into Galilee preaching the gospel of the kingdom ofGod rdquo

(What is missing in these modern translations is the clarifier ldquokingshydom of Godrdquo which is specifically the type of ldquogood newsrdquo or ldquogosshypelrdquo being preached)

ESV ldquoNow after John was ar-rested Jesus came into Galilee proclaiming the gospel of God rdquo

(Obviously ldquokingdom of Godrdquo is omitted here Furthermore the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto commitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo Hence the Greek has not been transmitted absolutely litershyally here)

NASB ldquoNow after John had been taken into custody Jesus came into Galilee preaching the gospel of Godrdquo

(ldquo Taken into custodyrdquo is something of a stretch from the Greek paradothevai (para-doth-a-nahee) The translators have unneshycessarily substituted some words for what evidently in their opinshyion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prisshyon Jesus went into Galilee proshyclaiming the good news of Godrdquo

(ldquoGood newsrdquo and ldquogospelrdquo have the same meaning according to the Greek evaggelio [ee-vang-gel-eeacute-ō] Nevertheless the gospel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irreshysponsible and disrespectful Where is the sense of godly reverence in these translators)

ldquo Gospel of the kingdom of Godrdquo is the reading in the proshyfound majority of mss a vast majority of the Byzantines 20 significant uncials (including A D and E) a few of the Old Latin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV ESV NASB NIV PROBLEM

Mark 315 mdash ldquoAnd to have power to heal sicknesses and to cast out devils rdquo

(In this particular case the KJV translators chose the best Greek word daimonion (demon) but opshyted for the less-appropriate English word ldquodevilsrdquo rather than ldquodeshymonrdquo The Greek daimon also could have been used)

ESV reads ldquo and to have authority to cast out demonsrdquo

(Excluding ldquoto heal sicknessesrdquomdashwithout footnote especiallymdashis extremely irresponsible in the least and more likely a modernistic efshyfort to revoke Jesusrsquo and his disshyciplesrsquo power over bodily afflicshytionsmdashfor whatever reason Most moderns manipulate the source texts centrally using the ldquoNUrdquo but also using Byz readings when essential andor convenient)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being selective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physishycians with modern technology able to heal sicknesses Have Godrsquos chosen vessels no power to do so)

NIV reads ldquo and to have aushythority to drive out demonsrdquo

(See the NASB footnote at immeshydiate left)

Some scribe(s) made a serishyous error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 percent of extant NT mss But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

Mark 329 mdash ldquoBut he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal dam shy nation rdquo

Reads ldquo But whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo)

Reads ldquo but whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(No footnote for the Majority reading Solid manuscript evidshyence supporting the NA apparatus are Aleph B C L W Delta and Theta plus four Family 13 cur-sives Others are several scattered mss the Vulgate the Syriac Sin-aitic [4th] the Gothic the Armen-ian and some of the Bohairic [southern Egyptian])

Reads ldquo but whoever blasshyphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

(Again no footnote for the Majorshyity reading)

Again the modern versions mitshyigate the severity of the sense using ldquoeternal sinrdquo rather than the frightening truth ldquoeternal damnationrdquomdashdifferent Greek words The Majority text is supported by 12 significant uncials seven other Greek mss the Syriac Peshitta and Harc-lean the Old Latin Family 1 others Modern scholarsrsquo second-favorite MS Aleph even opposes their adopted reading But damnation doesnrsquot sell their ldquoBiblesrdquo

Mark 611b mdash ldquoVerily I say unto you It shall be more tolershyable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

ESV This last portion of verse 11 is completely omitted from the NU text without any footshynote

(This is done despite the paltry MS evidence against the Majority reading etc modernsrsquo sacred ldquoold uncialsrdquo Aleph B C and D plus four other uncials and several othshyer lesser witnesses)

NASB Verse 11b at far left is omitted without footnote

(Omission without at least the typshyical designation ldquoother mssrdquo is negligence This exclusion evidshyently is based on ldquoharmonizationrdquo or ldquoparallel influencerdquo the theorshyetical scribal practice of copying Scripture from one Gospelmdashin this case from Matthew in 1015mdashto another to ensure consistency Moderns uphold this theory)

NIV Verse 11b is omitted without footnote

(Supporting the NA text are only Aleph B C D L W Delta Theta a ldquopaucirdquo [ldquopcrdquomdasha few] of other Greek mss several of the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] the Bo-hairic [also called ldquoMemphiticmdashpart of the witnesses (ldquoptrdquo)] and several others)

Among extant Greek NT mashynuscripts only eight significant uncials of the 5300-plus omit this portion plus several Old Latin the Vulgate and Sahidic and more Again this omission reduces the severity of the sensemdashjudgment against those ignoring the gospel (The Peshyshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV ESV NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them lsquoThis kind can come forth by nothing but by prayer and fastingrsquordquo

(Also see Matthew 1721)

Reads ldquoAnd he said to them lsquoThis kind cannot be driven out by anything but prayerrsquordquo5 Footshynote reads ldquo5 Some manuscripts add and fastingrdquo

(The NA-UBS [ldquoNUrdquo] Greek textual apparatus simply fails to include these two critical words at the end of the verse)

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials Families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

(Only most modern ldquoscholarsrsquordquo ancient duo of Aleph and B opshypose along with one other uncial and a few cursives Contemporary textual criticsrsquo lynch pin is the AlephB combo The modern critshyical apparatusrsquo foundation is upon these two)

On the basis of only three exshyisting manuscripts ldquo and fastingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashionable Is it no longer deemed important The anshyswers seem obvious (The sigshynificance of fasting is self-sacshyrifice to focus on and enhance spiritual growth by wholeshyheartedly interacting with and submitting to our Savior)

Mark 942 mdash ldquoAnd whosoever shall offend one of these little ones that believe in me it is betshyter for him that a millstone were hanged about his neck and he were cast into the seardquo

(The KJV translators took liberty with word order [ldquo shall offendrdquo] here)

(Also see Matthew 186 and Luke 172)

Reads ldquoWhoever causes one of these little ones who believe in me to sin it would be better for him if a great millstone were hung around his neck and he were thrown into the seardquo

(The minority Greek includes ldquogreatrdquo [onikos] before millstone The Greek skandalise means ldquoto stumble ldquoto offendrdquo ldquoto entice to sinrdquo)

Reads ldquoWhoever causes one of these little ones who believe to stumble it would be better for him if with a heavy millstone hung around his neck he had been cast into the seardquo

(The Greek omission of eis egravemē ldquoin merdquo is founded upon only uncials Aleph C and D the cur-sive Delta [9th] and just four Latin manuscripts)

Reads ldquoAnd if anyone causes one of these little ones who beshylieve in me to sin it would be better for him to be thrown into the sea with a large millstone tied around his neckrdquo

(The NIV translators have done the right thing by not footnoting with a reference to ldquosome mssrdquo ldquoearly mssrdquo or ldquothe earliest mssrdquo excluding ldquoin merdquo Rare wisdom for the translation committee)

The Majority text reads ldquoto stumblerdquo (or ldquoto entice to sinrdquo ldquoto offendrdquo ldquoto entraprdquomdashskanshydalise)The NASB omits ldquoin merdquo after ldquobelieverdquo this is inshycorrect again according to the vast majority Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A recent interlinear by Zondervan inserts the words ldquoto sinrdquo underneath the NA Greek that excludes them

Mark 944 mdash ldquoWhere their worm dieth not and the fire is not quenchedrdquo (Also repeated in verses 46 and 48)

(Parenthetical material above adshyded by author)

(Also see Matthew 1721)

Based on the modern Greek critical apparatus the ldquoNUrdquo text the ESV completely deletes verses 44 and 46 The footnote reads ldquo5 Some manuscripts add verses 44 and 46 (which are identical with verse 48)rdquo

(Essentially modern critics have foregone the true Greek readingmdashin the face of enormous evidence against itmdashbecause of their two most-beloved MSS Aleph and B Another of their revered sources C opposes as do four other unshycials Families 1 and 13 and a few others)

NASB reads ldquo[where their worm does not die and the fire is not quenched] Footnote reads ldquoVv 44 and 46 which are identical to v 48 are not found in the early MSS rdquo (Emphasis mine)

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealshying to modernsrsquo liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelmshying Byzantine text copied in the Antiochian region)

NIV omits the verse then adds the footnote ldquo44where their worm does not die and the fire is not quenched 45Some manuscripts hell where their worm does not die and the fire is not quenchedrdquo

(The NIV committee chose to be even more irresponsible than that of the NASB by deleting the verse entirelymdashmore deceptive and sinshyister activity by the NIV translatshyors Removal here in effect min-imizes the penalty of eternal damnation)

Translators distort the truth in the NASB footnote These words are not found in two MSS of the fourth century (Aleph B) but they are found in two Greek MSS of the fifth (A D) Also the words appear in the Peshitta and Old Latin the Majority text and in 14 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV ESV NASB NIV PROBLEMMark 1021 mdash ldquo 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 merdquo

(Note that the KJV does transpose the final two clauses ldquofollow merdquo and ldquotaking up thy crossrdquo also changing the tense)

(See Matthew 1624 Luke 923)

ESV ldquo You lack one thing go sell all that you have and give to the poor and you will have treasure in heaven and come follow mersquordquo

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo beshylievers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo believers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority textrsquos opposition eight uncialsmdashincluding Aleph B C and Dmdashthe Vulgate (5th cent) the Bohairic a few MSS of the Sahidic and several other manushyscripts)

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omisshysion reduces the burden of dis shy cipleship How convenient for the modernistic critical translatshyors and their readers Supportshying the Byz text are 19 signishyficant uncials Family 13 (13 mss) the Harclean the Gothic the Sinaitic and more

Mark 1024 mdash ldquoAnd the disshyciples were astonished at his words But Jesus answereth again and saith unto them Chilshydren how hard is it for them that trust in riches to enter into the kingdom of Godrdquo

(Also see Matthew 1924 Mark 1025 and Luke 1825)

ESV reads ldquolsquoChildren how difficult it is 2 to enter the kingdom of Godrsquordquo Footnote reads ldquo2 Some manuscripts add for those who trust in richesrdquo

(The translators omitted ldquoanswershyingrdquo before ldquosaidrdquo In the ESV reshyverse interlinear the Greek aposhytheosis appears but is not transshylated in English)

NASB reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(The basis for the omission of the clause ldquo for them that trust in richesrdquo are only Aleph B Delta [9th] Psi [8th or 9th] the Sahidic Coptic [3rd or 4th] and a few of the Bohairic Coptic [3rd or 4th])

NIV reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(Jesus mentions money and riches at least 31 times in the New Testashymentmdashone of His most-emphasshyized topics Yet in a critical verse here a modernistic textual apparshyatus based on a minority of corrupt manuscripts is used to defy one of the most-profound points in Scripshyturemdashthat a preoccupation with wealth often precludes salvation)

The Majority text (not some manuscripts) reads ldquofor the ones having put confidence in riches (chreacute-ma) to enter into the kingdom of God rdquo Again the translators fail to folshylow their own Greek source text Three of the oldest five extant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the ESV The footnote reads ldquo4 Some manuscripts add verse 26 But if you do not forgive neither will your Father who is in heaven forgive your trespassesrdquo

(The NA-UBS exclude this verse despite its importance The Father will not forgive onersquos sins until heshe first forgives those of others against himher)

Verse 26 is bracketed to indicate suspicion about validity Footshynote reads ldquoEarly mss do not contain this vrdquo

(The minority text is supported only by seven uncialsmdashincluding Aleph and Bmdashand portions of the Armenian and Ethiopic plus a few other manuscripts)

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Families 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV ESV NASB NIV PROBLEMMark 1333 mdash ldquoTake ye heed watch and pray for ye know not when the time isrdquo

(The KJV actually is a bit idiomatshyic here The literal translation from the Majority text is ldquoBe watchful stay awake and pray for you do not know when the time isrdquo)

ESV reads ldquoBe on guard keep awake 1 For you do not know when the time will comerdquo Footshynote reads ldquo1 Some manuscripts add and prayrdquo

(The ESV translators have chang-ed the tense in English The Byz Textus Receptus and critical texts each read kairos estin ldquotime isrdquo Obviously this is a change for alshyleged ldquoeasier readingrdquo but it is inshycorrect The time when something ldquoisrdquo is the time it will occur)

NASB reads ldquoTake heed keep on the alert for you do not know when the appointed time will comerdquo

(The translators evidently out of their own personal preference simply took the liberty of adding ldquoappointedrdquo here It does not apshypear in the Majority or NU Greek Why do these ldquoscholarsrdquo think they have the authority to tamper with the Word of God)

NIV reads ldquoBe on guard Be alert You do not know when that time will comerdquo Footnote reads ldquoSome manuscripts alert and prayrdquo

(The Greek blēpete [blayacute-peh-tay] means ldquobeholdrdquo ldquobewarerdquo ldquoseerdquo ldquotake heedrdquo ldquoperceiverdquo or ldquolook onrdquo [or ldquotordquo] not ldquobe on guardrdquo Agrupnite means ldquoto keep awakerdquo or ldquoto watchrdquo The NU does not contain proseuchesthe ldquoto prayrdquo)

The Majority text under girds the KJV as do 25 significant uncials Families 1 amp 13 the Vulgate several Old Latin and once again the Peshitta and Harclean Thus ldquosomerdquo is outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority defense Only in codices B and D plus several other MSS)

Mark 1528 mdash ldquoAnd the Scripshyture was fulfilled which saith And he was numbered with the transgressorsrdquo

(Modern critics argue that this verse is an interpolation an insershytion by a misled scribe But the verse fulfills prophecy)

The ESV omits this verse just placing a footnote despite the fact that the verse fulfills the prophecy of Isaiah 5312 Footnote reads ldquo5 Some manu-scripts insert verse 28 And the Scripture was fulfilled that says lsquoHe was numbered with the transgressorsrsquordquo

NASB contains the verse with question ldquo[And the Scripture was fulfilled which says lsquoAnd he was numbered with transshygressorsrsquo] Footnote reads ldquoEarly mss do not contain this vrdquo

(Yes the few ldquoearliestrdquo extantmdashexisting and usablemdashmanuscripts from the second and fourth centurshyies [papyry and uncials] do not contain this verse But the Byzshyantine majority dates back to at least the fourth century)

NIV omits the verse then adds the footnote ldquo27Some manushyscripts left 28and the scripture was fulfilled which says lsquoHe was counted with the lawless onesrdquo (Isaiah 5312)

Two significant Greek MSS some Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The ESV includes the entire passhysage but inside double brackets to seriously question its validity as ldquohighly doubtfulrdquo A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament The note header reads ldquo[SOME OF THE EARLIEST MANUSCRIPTS DO NOT INCLUDE 169-20] 1rdquo (ldquoSomerdquo are two)

(The footnote whose marker appears after verse 20 partially readsldquo1 Some manuscripts end the book with 168 others include verses 9-20 immediately after verse 8 rdquo)

The NASB includes the passage but adds the footnote ldquoLater mss add vv 9-20rdquo

(ldquoAddrdquo refers to modernsrsquo belief that some scribe[s] inserted the words into manuscripts dating back no further than about the elshyeventh century)

The NIV also includes the passhysage but questions its authentishycity by placing the following content in brackets between verses 8 and 9 ldquoThe earliest manuscripts and some other anshycient witnesses do not have Mark 169-20rdquo

The fact is yes the two oldest manuscripts (excluding fragshyments) do not include this passhysage But out of the extant 5300-plus NT Greek witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative biblical scholars (for 500 years) have labeled in fact as two of the three most-corrupt extant ldquoold uncialsrdquomdashAleph and B Aleph and B are the only uncials omitting these verses

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye called Rabbi for one is your Master even Christ and all ye are brethrenrdquo

(The Greek kathegetes [kath-ayacute-gate-ace] means ldquoteacherrdquo or ldquomasterrdquo)

ESV reads ldquoBut you are not to be called rabbi for you have one teacher and you are all brothshyersrdquo 3 Footnote reads ldquo3 Or brothshyers and sistersrdquo

(The footnote contradicts the NA-UBS Greek which as seen above reads ldquobrothersrdquo (Gk adelphoi) None of the Greek source texts reads ldquobrothers and sistersrdquo so this suggestion means to neuter the reading The traditional meaning is inclusive of all persons in Christ)

NASB reads ldquoBut do not be called Rabbi for One is your Teacher and you are all brothshyersrdquo

(ldquoBut do not be called Rabbi rdquo is incorrect according to even the critical Greek text The minority Greek clearly reads Humeis de me klathētē rabbi literally ldquoYou but are not to be called rabbirdquo)

NIV reads ldquoBut you are not to be called lsquoRabbirsquo for you have only one Master and you are all brothersrdquo

(Leading the support for the critical text are Aleph B D E-2 [6th] L and W)

The words ldquothe Christrdquo (o Cristos) appear in the Majority Greekmdashat least 90 percent As for ldquoChristrdquo it also is better-supported than ldquoMessiahrdquo or without either 15 significant uncials part of the Harclean the Curetonian and others (The minority text does have relatively solid support in six significant Greek most of the Old Latin the Vulgate the Peshitta the Ethiopic the Coptic others

Matthew 2314 mdash ldquoWoe unto you scribes and Pharisees hyposhycrites for ye devour widowsrsquo houses and for a pretense make long prayer therefore ye shall receive the greater damnationrdquo

(Also see Mark 1240 Luke 2047)

The verse is excluded entirely Footnote reads ldquo4 Some manushyscripts add here (or after verse 12) verse 14 Woe to you scribes and Pharisees hypocrites For you devour widowsrsquo houses and for a pretense you make long prayers therefore you will reshyceive the greater condemnationrdquo

Puts verse 14 in brackets to indishycate suspicion about authenticity then adds footnote ldquoThis v not found in early MSSrdquo

(Two of the earliest five NT Greek uncial [all caps] manuscripts among the ldquo[five] old uncialsrdquo inshyclude this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manuscriptsrdquo add verse 14

The vast majority of manushyscripts include verse 14 Three of the oldest five extant manushyscripts do not include this verse But the vast majority of the Byzantine text is supported by 19 significant uncials Family 13 (Caesarean) the Syriac Peshitta (2nd) and Harc-lean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions

Matthew 247 mdash ldquoFor nation shall rise against nation and kingdom against kingdom and there shall be famines and pestishylences and earthquakes in divers placesrdquo

(The Greek kata [kah-tahacute] meansmdashamong other thingsmdashldquoagainstrdquo or ldquoin diverserdquo [manifold] placesrdquo

ESV reads ldquoFor nation will rise against nation and kingdom against kingdom and there will be famines and earthquakes in various placesrdquo

(As in the other versions folshylowing ldquopestilencesrdquo is omitted But isnrsquot the world being ravaged by pestilences even now)

NASB reads ldquoFor nation will rise against nation and kingdom against kingdom and in various places there will be famines and earthquakesrdquo

(Translators have altered word ordermdashldquoin various placesrdquo ap-pearing last in the Greekmdashand have omitted ldquopestilencesrdquo)

NIV reads ldquoNation will rise against nation and kingdom against kingdom There will be famines and earthquakes in varishyous placesrdquo

(The NIV is notorious for removing connectors such as ldquoandrdquo ldquobutrdquo ldquoorrdquo and for creating more shorter sentences)

The Majority text (90-95 pershycent of existing mss) reads loimoi (plague disease pestishylence) Also 22 significant unshycials Families 1 amp 13 the Syrishyac Peshitta and Harclean and the Armenian (5th) and Ethiopic support the KJV reading Only the wicked trio of Aleph B D plus E (6th) plus the Sinaitic and Sahidic dissent

Matthew 2436 mdash ldquoBut of that day and hour knoweth no man no not the angels but my Father onlyrdquo

(Remember that Jesus is co-equal to God the Fathermdashhence Matshythewrsquos not alluding to ldquothe Sonrdquo)

ESV ldquoBut concerning that day and hour no one knows not even the angels of heaven nor the Son but the Father onlyrdquo 2

Footnote reads ldquo2 Some manuscripts omit nor the sonrdquo

Adds ldquoor the Son himselfrdquo but provides no footnote evidence for its appearance as an alternate variant to the Majority reading

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo(Greek support for ldquonor the Sonrdquo are six main Greekmdashincluding two Alephs B and Dmdashthe Arshymenian and Ethiopic others)

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus sevshyeral Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

KJV ESV NASB NIV PROBLEMMatthew 2531 mdash ldquoWhen the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his gloryrdquo

(The modern Greek apparatus the Majority text and the Textus Reshyceptus each read thronou dozes ldquoglorious thronerdquo ldquoThrone of his gloryrdquo must have sounded more dignified to the KJV committee Also ldquoshallrdquo before ldquocomerdquo probably is an addition by the committee to enhance majesty)

ESV reads ldquoWhen the Son of Man comes in his glory and all the angels with him then he will sit on his glorious thronerdquo

(The ESV based on the 1971 RSV reads identically to the NASB beshying founded upon identical Greek minority texts)

NASB reads ldquoBut when the Son of Man comes in His glory and all the angels with Him then He will sit on His glorious thronerdquo

(This is the absolutely correct reading here except for the abshysence of ldquoholyrdquo according to the Byzantine [Majority] text and the Textus Receptus)

NIV reads ldquoWhen the Son of Man comes in his glory and all the angels with him he will sit on his throne in heavenly gloryrdquo

(ldquoHeavenly gloryrdquo does not appear in the minority manuscripts represshyented in the modern critical apparshyatus Once again the NIV deviates from its own Greek source textmdashpresumably for ldquostylistic purshyposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harc-lean (7th) Family 13 and others Opposing are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the min-ority script body The Mashyjority text also reads ldquoglorious thronerdquo

Matthew 2628 mdash ldquoFor this is my blood of the new testament which is shed for many for the remission of sinsrdquo

(Also see Mark 1424)

Reads ldquo for this is my blood of the covenant which is poured out for many for the forgiveness of sinsrdquo 3 Footnote reads ldquoSome manuscripts insert newrdquo

(ldquoSome manuscriptsrdquo Nearly all mss Again ldquoinsertrdquo implies a a late scribal interpolationmdashan addition)

Omits ldquonewrdquo

(Jesusrsquo blood was not for the old covenant It had to be for the ldquonewrdquo covenantmdashan eternal promshyise replacing a temporary one)

Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

(ldquoSome manuscriptsrdquo No The overwhelming majoritymdashmore than 99 percent of total extant manuscripts The translators do not want to ldquoconfuse the readers with the factsrdquo)

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covshyenantrdquo which as specifically mentioned in Hebrews 86-13 explicitly replaces the old covenant as being a better one Only six extant Greek uncials P37 and few others omit ldquonewrdquo And again ldquosome manuscriptsrdquo is wrong

Matthew 2734 mdash ldquoThey gave him vinegar to drink mingled with gall and when he had tasted thereof he would not drinkrdquo

(ldquoGallrdquo is bile secreted from the liver and as such a bitter subshystance which biblically is used to denote bitterness of spirit [Acts 823 Lamentations 319])

Reads ldquo they offered him wine to drink mixed with gall but when he tasted it he would not drink itrdquo

(The problem with the Greek word used here in the ldquoNUrdquo text oinon is that though it is a fermented drink [wine] it is not sour wine The Greek oxos is correct sour wine vinegar)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note at left)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note after ESV reading at left)

(Supporting the critical text are the Armenian Ethiopic Sahidic and Bohairic a few of the Old Latin and more)

ldquoOinonrdquo fermented drink is incorrect ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegshyarrdquo fulfills prophecy in Psalm 6921 ldquoThey also gave me gall in my food and in my thirst they gave me vinegar to drinkrdquo Support for oxos is overwhelming vast majority of Greek 18 significant unshycials the Peshitta and Harc-lean others Against are seven Greek some of Familshyies 1 amp 13 a few of the Vulshygate others

KJV ESV NASB NIV PROBLEMMark 11 mdash ldquoThe beginning of the gospel of Jesus Christ the Son of God rdquo

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo 1 Footnote reads ldquo1 Some manuscripts omit the Son of Godrdquo

(Why do modern textual critics cast doubt on the overwhelming majority of manuscripts by adding this confusing tidbit Shameless)

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo

Reads ldquoThe beginning of the gospel about Jesus Christ the Son of Godrdquo Footnote reads ldquoSome manuscripts do not have the Son of Godrdquo

(Again extreme deception by modern translators perpetrated beshycause of their argument that a paltry minority of older manushyscripts outweighs the vast majority of extant witnesses Their opinion they think simply trumps another valid circumstance and evidence)

At least 4400 of the extant 5300-plus (79) NT Greek manuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant unshycials including Codex Vaticshyanus (B) (The modern scholshyarsrsquo second cornerstone docushyment Aleph (Sinaiticus) is their only documented recoursemdashalong with a few other Greek manuscripts and Codex Theta (8th or 9th)

Mark 12 mdash ldquoAs it is written in the prophets lsquoBehold I send my messenger before thy face which shall prepare thy way beshyfore theersquordquo

ESV reads ldquoAs it is written in Isaiah the prophet 2 lsquoBehold I send my messenger before your face who will prepare your way rsquordquo Footnote readsldquo2 Some manuscripts in the prophetsrdquo

(The NA Greek reading ldquoIsaiah the prophetrdquo is incorrect according to the manuscript evidence Correct is en tois prophatais ldquoin the pro-phetsrdquo)

NASB reads ldquoAs it is written in Isaiah the prophet lsquoBehold I send My messenger ahead of You Who will prepare Your wayrsquordquo

(No footnote appears to mention any other reading This is decepshytion and the translators probably did not include the Byzantine reading because of their favorite evidence Aleph B and D To moderns Aleph and B are tantamount to absolute truth)

NIV reads ldquoIt is written in Isaishyah the prophet lsquoI will send my messenger ahead of you who will prepare your wayrsquordquobmdash Footshynote reads ldquo12 Mal 31rdquo

(Despite the appearance of idou [ldquobeholdrdquo ldquolordquo ldquoseerdquo ldquosurpriserdquo] in the Greek the translators reshymove the English equivalent from the beginning of the quote Why)

This prophecy appears in Malashychi 31 However in the modshyern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 signishyficant Greek uncials Family 13 the Harclean and others The critical text is supported by six main uncials (including A B and D) some of Family 1 the Vulgate and Peshitta the Coptic and Gothic

Mark 114 mdash ldquoNow after that John was put into prison Jesus came into Galilee preaching the gospel of the kingdom ofGod rdquo

(What is missing in these modern translations is the clarifier ldquokingshydom of Godrdquo which is specifically the type of ldquogood newsrdquo or ldquogosshypelrdquo being preached)

ESV ldquoNow after John was ar-rested Jesus came into Galilee proclaiming the gospel of God rdquo

(Obviously ldquokingdom of Godrdquo is omitted here Furthermore the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto commitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo Hence the Greek has not been transmitted absolutely litershyally here)

NASB ldquoNow after John had been taken into custody Jesus came into Galilee preaching the gospel of Godrdquo

(ldquo Taken into custodyrdquo is something of a stretch from the Greek paradothevai (para-doth-a-nahee) The translators have unneshycessarily substituted some words for what evidently in their opinshyion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prisshyon Jesus went into Galilee proshyclaiming the good news of Godrdquo

(ldquoGood newsrdquo and ldquogospelrdquo have the same meaning according to the Greek evaggelio [ee-vang-gel-eeacute-ō] Nevertheless the gospel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irreshysponsible and disrespectful Where is the sense of godly reverence in these translators)

ldquo Gospel of the kingdom of Godrdquo is the reading in the proshyfound majority of mss a vast majority of the Byzantines 20 significant uncials (including A D and E) a few of the Old Latin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV ESV NASB NIV PROBLEM

Mark 315 mdash ldquoAnd to have power to heal sicknesses and to cast out devils rdquo

(In this particular case the KJV translators chose the best Greek word daimonion (demon) but opshyted for the less-appropriate English word ldquodevilsrdquo rather than ldquodeshymonrdquo The Greek daimon also could have been used)

ESV reads ldquo and to have authority to cast out demonsrdquo

(Excluding ldquoto heal sicknessesrdquomdashwithout footnote especiallymdashis extremely irresponsible in the least and more likely a modernistic efshyfort to revoke Jesusrsquo and his disshyciplesrsquo power over bodily afflicshytionsmdashfor whatever reason Most moderns manipulate the source texts centrally using the ldquoNUrdquo but also using Byz readings when essential andor convenient)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being selective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physishycians with modern technology able to heal sicknesses Have Godrsquos chosen vessels no power to do so)

NIV reads ldquo and to have aushythority to drive out demonsrdquo

(See the NASB footnote at immeshydiate left)

Some scribe(s) made a serishyous error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 percent of extant NT mss But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

Mark 329 mdash ldquoBut he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal dam shy nation rdquo

Reads ldquo But whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo)

Reads ldquo but whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(No footnote for the Majority reading Solid manuscript evidshyence supporting the NA apparatus are Aleph B C L W Delta and Theta plus four Family 13 cur-sives Others are several scattered mss the Vulgate the Syriac Sin-aitic [4th] the Gothic the Armen-ian and some of the Bohairic [southern Egyptian])

Reads ldquo but whoever blasshyphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

(Again no footnote for the Majorshyity reading)

Again the modern versions mitshyigate the severity of the sense using ldquoeternal sinrdquo rather than the frightening truth ldquoeternal damnationrdquomdashdifferent Greek words The Majority text is supported by 12 significant uncials seven other Greek mss the Syriac Peshitta and Harc-lean the Old Latin Family 1 others Modern scholarsrsquo second-favorite MS Aleph even opposes their adopted reading But damnation doesnrsquot sell their ldquoBiblesrdquo

Mark 611b mdash ldquoVerily I say unto you It shall be more tolershyable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

ESV This last portion of verse 11 is completely omitted from the NU text without any footshynote

(This is done despite the paltry MS evidence against the Majority reading etc modernsrsquo sacred ldquoold uncialsrdquo Aleph B C and D plus four other uncials and several othshyer lesser witnesses)

NASB Verse 11b at far left is omitted without footnote

(Omission without at least the typshyical designation ldquoother mssrdquo is negligence This exclusion evidshyently is based on ldquoharmonizationrdquo or ldquoparallel influencerdquo the theorshyetical scribal practice of copying Scripture from one Gospelmdashin this case from Matthew in 1015mdashto another to ensure consistency Moderns uphold this theory)

NIV Verse 11b is omitted without footnote

(Supporting the NA text are only Aleph B C D L W Delta Theta a ldquopaucirdquo [ldquopcrdquomdasha few] of other Greek mss several of the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] the Bo-hairic [also called ldquoMemphiticmdashpart of the witnesses (ldquoptrdquo)] and several others)

Among extant Greek NT mashynuscripts only eight significant uncials of the 5300-plus omit this portion plus several Old Latin the Vulgate and Sahidic and more Again this omission reduces the severity of the sensemdashjudgment against those ignoring the gospel (The Peshyshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV ESV NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them lsquoThis kind can come forth by nothing but by prayer and fastingrsquordquo

(Also see Matthew 1721)

Reads ldquoAnd he said to them lsquoThis kind cannot be driven out by anything but prayerrsquordquo5 Footshynote reads ldquo5 Some manuscripts add and fastingrdquo

(The NA-UBS [ldquoNUrdquo] Greek textual apparatus simply fails to include these two critical words at the end of the verse)

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials Families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

(Only most modern ldquoscholarsrsquordquo ancient duo of Aleph and B opshypose along with one other uncial and a few cursives Contemporary textual criticsrsquo lynch pin is the AlephB combo The modern critshyical apparatusrsquo foundation is upon these two)

On the basis of only three exshyisting manuscripts ldquo and fastingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashionable Is it no longer deemed important The anshyswers seem obvious (The sigshynificance of fasting is self-sacshyrifice to focus on and enhance spiritual growth by wholeshyheartedly interacting with and submitting to our Savior)

Mark 942 mdash ldquoAnd whosoever shall offend one of these little ones that believe in me it is betshyter for him that a millstone were hanged about his neck and he were cast into the seardquo

(The KJV translators took liberty with word order [ldquo shall offendrdquo] here)

(Also see Matthew 186 and Luke 172)

Reads ldquoWhoever causes one of these little ones who believe in me to sin it would be better for him if a great millstone were hung around his neck and he were thrown into the seardquo

(The minority Greek includes ldquogreatrdquo [onikos] before millstone The Greek skandalise means ldquoto stumble ldquoto offendrdquo ldquoto entice to sinrdquo)

Reads ldquoWhoever causes one of these little ones who believe to stumble it would be better for him if with a heavy millstone hung around his neck he had been cast into the seardquo

(The Greek omission of eis egravemē ldquoin merdquo is founded upon only uncials Aleph C and D the cur-sive Delta [9th] and just four Latin manuscripts)

Reads ldquoAnd if anyone causes one of these little ones who beshylieve in me to sin it would be better for him to be thrown into the sea with a large millstone tied around his neckrdquo

(The NIV translators have done the right thing by not footnoting with a reference to ldquosome mssrdquo ldquoearly mssrdquo or ldquothe earliest mssrdquo excluding ldquoin merdquo Rare wisdom for the translation committee)

The Majority text reads ldquoto stumblerdquo (or ldquoto entice to sinrdquo ldquoto offendrdquo ldquoto entraprdquomdashskanshydalise)The NASB omits ldquoin merdquo after ldquobelieverdquo this is inshycorrect again according to the vast majority Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A recent interlinear by Zondervan inserts the words ldquoto sinrdquo underneath the NA Greek that excludes them

Mark 944 mdash ldquoWhere their worm dieth not and the fire is not quenchedrdquo (Also repeated in verses 46 and 48)

(Parenthetical material above adshyded by author)

(Also see Matthew 1721)

Based on the modern Greek critical apparatus the ldquoNUrdquo text the ESV completely deletes verses 44 and 46 The footnote reads ldquo5 Some manuscripts add verses 44 and 46 (which are identical with verse 48)rdquo

(Essentially modern critics have foregone the true Greek readingmdashin the face of enormous evidence against itmdashbecause of their two most-beloved MSS Aleph and B Another of their revered sources C opposes as do four other unshycials Families 1 and 13 and a few others)

NASB reads ldquo[where their worm does not die and the fire is not quenched] Footnote reads ldquoVv 44 and 46 which are identical to v 48 are not found in the early MSS rdquo (Emphasis mine)

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealshying to modernsrsquo liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelmshying Byzantine text copied in the Antiochian region)

NIV omits the verse then adds the footnote ldquo44where their worm does not die and the fire is not quenched 45Some manuscripts hell where their worm does not die and the fire is not quenchedrdquo

(The NIV committee chose to be even more irresponsible than that of the NASB by deleting the verse entirelymdashmore deceptive and sinshyister activity by the NIV translatshyors Removal here in effect min-imizes the penalty of eternal damnation)

Translators distort the truth in the NASB footnote These words are not found in two MSS of the fourth century (Aleph B) but they are found in two Greek MSS of the fifth (A D) Also the words appear in the Peshitta and Old Latin the Majority text and in 14 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV ESV NASB NIV PROBLEMMark 1021 mdash ldquo 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 merdquo

(Note that the KJV does transpose the final two clauses ldquofollow merdquo and ldquotaking up thy crossrdquo also changing the tense)

(See Matthew 1624 Luke 923)

ESV ldquo You lack one thing go sell all that you have and give to the poor and you will have treasure in heaven and come follow mersquordquo

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo beshylievers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo believers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority textrsquos opposition eight uncialsmdashincluding Aleph B C and Dmdashthe Vulgate (5th cent) the Bohairic a few MSS of the Sahidic and several other manushyscripts)

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omisshysion reduces the burden of dis shy cipleship How convenient for the modernistic critical translatshyors and their readers Supportshying the Byz text are 19 signishyficant uncials Family 13 (13 mss) the Harclean the Gothic the Sinaitic and more

Mark 1024 mdash ldquoAnd the disshyciples were astonished at his words But Jesus answereth again and saith unto them Chilshydren how hard is it for them that trust in riches to enter into the kingdom of Godrdquo

(Also see Matthew 1924 Mark 1025 and Luke 1825)

ESV reads ldquolsquoChildren how difficult it is 2 to enter the kingdom of Godrsquordquo Footnote reads ldquo2 Some manuscripts add for those who trust in richesrdquo

(The translators omitted ldquoanswershyingrdquo before ldquosaidrdquo In the ESV reshyverse interlinear the Greek aposhytheosis appears but is not transshylated in English)

NASB reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(The basis for the omission of the clause ldquo for them that trust in richesrdquo are only Aleph B Delta [9th] Psi [8th or 9th] the Sahidic Coptic [3rd or 4th] and a few of the Bohairic Coptic [3rd or 4th])

NIV reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(Jesus mentions money and riches at least 31 times in the New Testashymentmdashone of His most-emphasshyized topics Yet in a critical verse here a modernistic textual apparshyatus based on a minority of corrupt manuscripts is used to defy one of the most-profound points in Scripshyturemdashthat a preoccupation with wealth often precludes salvation)

The Majority text (not some manuscripts) reads ldquofor the ones having put confidence in riches (chreacute-ma) to enter into the kingdom of God rdquo Again the translators fail to folshylow their own Greek source text Three of the oldest five extant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the ESV The footnote reads ldquo4 Some manuscripts add verse 26 But if you do not forgive neither will your Father who is in heaven forgive your trespassesrdquo

(The NA-UBS exclude this verse despite its importance The Father will not forgive onersquos sins until heshe first forgives those of others against himher)

Verse 26 is bracketed to indicate suspicion about validity Footshynote reads ldquoEarly mss do not contain this vrdquo

(The minority text is supported only by seven uncialsmdashincluding Aleph and Bmdashand portions of the Armenian and Ethiopic plus a few other manuscripts)

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Families 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV ESV NASB NIV PROBLEMMark 1333 mdash ldquoTake ye heed watch and pray for ye know not when the time isrdquo

(The KJV actually is a bit idiomatshyic here The literal translation from the Majority text is ldquoBe watchful stay awake and pray for you do not know when the time isrdquo)

ESV reads ldquoBe on guard keep awake 1 For you do not know when the time will comerdquo Footshynote reads ldquo1 Some manuscripts add and prayrdquo

(The ESV translators have chang-ed the tense in English The Byz Textus Receptus and critical texts each read kairos estin ldquotime isrdquo Obviously this is a change for alshyleged ldquoeasier readingrdquo but it is inshycorrect The time when something ldquoisrdquo is the time it will occur)

NASB reads ldquoTake heed keep on the alert for you do not know when the appointed time will comerdquo

(The translators evidently out of their own personal preference simply took the liberty of adding ldquoappointedrdquo here It does not apshypear in the Majority or NU Greek Why do these ldquoscholarsrdquo think they have the authority to tamper with the Word of God)

NIV reads ldquoBe on guard Be alert You do not know when that time will comerdquo Footnote reads ldquoSome manuscripts alert and prayrdquo

(The Greek blēpete [blayacute-peh-tay] means ldquobeholdrdquo ldquobewarerdquo ldquoseerdquo ldquotake heedrdquo ldquoperceiverdquo or ldquolook onrdquo [or ldquotordquo] not ldquobe on guardrdquo Agrupnite means ldquoto keep awakerdquo or ldquoto watchrdquo The NU does not contain proseuchesthe ldquoto prayrdquo)

The Majority text under girds the KJV as do 25 significant uncials Families 1 amp 13 the Vulgate several Old Latin and once again the Peshitta and Harclean Thus ldquosomerdquo is outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority defense Only in codices B and D plus several other MSS)

Mark 1528 mdash ldquoAnd the Scripshyture was fulfilled which saith And he was numbered with the transgressorsrdquo

(Modern critics argue that this verse is an interpolation an insershytion by a misled scribe But the verse fulfills prophecy)

The ESV omits this verse just placing a footnote despite the fact that the verse fulfills the prophecy of Isaiah 5312 Footnote reads ldquo5 Some manu-scripts insert verse 28 And the Scripture was fulfilled that says lsquoHe was numbered with the transgressorsrsquordquo

NASB contains the verse with question ldquo[And the Scripture was fulfilled which says lsquoAnd he was numbered with transshygressorsrsquo] Footnote reads ldquoEarly mss do not contain this vrdquo

(Yes the few ldquoearliestrdquo extantmdashexisting and usablemdashmanuscripts from the second and fourth centurshyies [papyry and uncials] do not contain this verse But the Byzshyantine majority dates back to at least the fourth century)

NIV omits the verse then adds the footnote ldquo27Some manushyscripts left 28and the scripture was fulfilled which says lsquoHe was counted with the lawless onesrdquo (Isaiah 5312)

Two significant Greek MSS some Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The ESV includes the entire passhysage but inside double brackets to seriously question its validity as ldquohighly doubtfulrdquo A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament The note header reads ldquo[SOME OF THE EARLIEST MANUSCRIPTS DO NOT INCLUDE 169-20] 1rdquo (ldquoSomerdquo are two)

(The footnote whose marker appears after verse 20 partially readsldquo1 Some manuscripts end the book with 168 others include verses 9-20 immediately after verse 8 rdquo)

The NASB includes the passage but adds the footnote ldquoLater mss add vv 9-20rdquo

(ldquoAddrdquo refers to modernsrsquo belief that some scribe[s] inserted the words into manuscripts dating back no further than about the elshyeventh century)

The NIV also includes the passhysage but questions its authentishycity by placing the following content in brackets between verses 8 and 9 ldquoThe earliest manuscripts and some other anshycient witnesses do not have Mark 169-20rdquo

The fact is yes the two oldest manuscripts (excluding fragshyments) do not include this passhysage But out of the extant 5300-plus NT Greek witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative biblical scholars (for 500 years) have labeled in fact as two of the three most-corrupt extant ldquoold uncialsrdquomdashAleph and B Aleph and B are the only uncials omitting these verses

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMMatthew 2531 mdash ldquoWhen the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his gloryrdquo

(The modern Greek apparatus the Majority text and the Textus Reshyceptus each read thronou dozes ldquoglorious thronerdquo ldquoThrone of his gloryrdquo must have sounded more dignified to the KJV committee Also ldquoshallrdquo before ldquocomerdquo probably is an addition by the committee to enhance majesty)

ESV reads ldquoWhen the Son of Man comes in his glory and all the angels with him then he will sit on his glorious thronerdquo

(The ESV based on the 1971 RSV reads identically to the NASB beshying founded upon identical Greek minority texts)

NASB reads ldquoBut when the Son of Man comes in His glory and all the angels with Him then He will sit on His glorious thronerdquo

(This is the absolutely correct reading here except for the abshysence of ldquoholyrdquo according to the Byzantine [Majority] text and the Textus Receptus)

NIV reads ldquoWhen the Son of Man comes in his glory and all the angels with him he will sit on his throne in heavenly gloryrdquo

(ldquoHeavenly gloryrdquo does not appear in the minority manuscripts represshyented in the modern critical apparshyatus Once again the NIV deviates from its own Greek source textmdashpresumably for ldquostylistic purshyposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harc-lean (7th) Family 13 and others Opposing are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the min-ority script body The Mashyjority text also reads ldquoglorious thronerdquo

Matthew 2628 mdash ldquoFor this is my blood of the new testament which is shed for many for the remission of sinsrdquo

(Also see Mark 1424)

Reads ldquo for this is my blood of the covenant which is poured out for many for the forgiveness of sinsrdquo 3 Footnote reads ldquoSome manuscripts insert newrdquo

(ldquoSome manuscriptsrdquo Nearly all mss Again ldquoinsertrdquo implies a a late scribal interpolationmdashan addition)

Omits ldquonewrdquo

(Jesusrsquo blood was not for the old covenant It had to be for the ldquonewrdquo covenantmdashan eternal promshyise replacing a temporary one)

Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

(ldquoSome manuscriptsrdquo No The overwhelming majoritymdashmore than 99 percent of total extant manuscripts The translators do not want to ldquoconfuse the readers with the factsrdquo)

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covshyenantrdquo which as specifically mentioned in Hebrews 86-13 explicitly replaces the old covenant as being a better one Only six extant Greek uncials P37 and few others omit ldquonewrdquo And again ldquosome manuscriptsrdquo is wrong

Matthew 2734 mdash ldquoThey gave him vinegar to drink mingled with gall and when he had tasted thereof he would not drinkrdquo

(ldquoGallrdquo is bile secreted from the liver and as such a bitter subshystance which biblically is used to denote bitterness of spirit [Acts 823 Lamentations 319])

Reads ldquo they offered him wine to drink mixed with gall but when he tasted it he would not drink itrdquo

(The problem with the Greek word used here in the ldquoNUrdquo text oinon is that though it is a fermented drink [wine] it is not sour wine The Greek oxos is correct sour wine vinegar)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note at left)

Reads ldquowinerdquo rather than ldquovinegshyarrdquo then makes no footnote refshyerence to the Majority text readshying

(See note after ESV reading at left)

(Supporting the critical text are the Armenian Ethiopic Sahidic and Bohairic a few of the Old Latin and more)

ldquoOinonrdquo fermented drink is incorrect ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegshyarrdquo fulfills prophecy in Psalm 6921 ldquoThey also gave me gall in my food and in my thirst they gave me vinegar to drinkrdquo Support for oxos is overwhelming vast majority of Greek 18 significant unshycials the Peshitta and Harc-lean others Against are seven Greek some of Familshyies 1 amp 13 a few of the Vulshygate others

KJV ESV NASB NIV PROBLEMMark 11 mdash ldquoThe beginning of the gospel of Jesus Christ the Son of God rdquo

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo 1 Footnote reads ldquo1 Some manuscripts omit the Son of Godrdquo

(Why do modern textual critics cast doubt on the overwhelming majority of manuscripts by adding this confusing tidbit Shameless)

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo

Reads ldquoThe beginning of the gospel about Jesus Christ the Son of Godrdquo Footnote reads ldquoSome manuscripts do not have the Son of Godrdquo

(Again extreme deception by modern translators perpetrated beshycause of their argument that a paltry minority of older manushyscripts outweighs the vast majority of extant witnesses Their opinion they think simply trumps another valid circumstance and evidence)

At least 4400 of the extant 5300-plus (79) NT Greek manuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant unshycials including Codex Vaticshyanus (B) (The modern scholshyarsrsquo second cornerstone docushyment Aleph (Sinaiticus) is their only documented recoursemdashalong with a few other Greek manuscripts and Codex Theta (8th or 9th)

Mark 12 mdash ldquoAs it is written in the prophets lsquoBehold I send my messenger before thy face which shall prepare thy way beshyfore theersquordquo

ESV reads ldquoAs it is written in Isaiah the prophet 2 lsquoBehold I send my messenger before your face who will prepare your way rsquordquo Footnote readsldquo2 Some manuscripts in the prophetsrdquo

(The NA Greek reading ldquoIsaiah the prophetrdquo is incorrect according to the manuscript evidence Correct is en tois prophatais ldquoin the pro-phetsrdquo)

NASB reads ldquoAs it is written in Isaiah the prophet lsquoBehold I send My messenger ahead of You Who will prepare Your wayrsquordquo

(No footnote appears to mention any other reading This is decepshytion and the translators probably did not include the Byzantine reading because of their favorite evidence Aleph B and D To moderns Aleph and B are tantamount to absolute truth)

NIV reads ldquoIt is written in Isaishyah the prophet lsquoI will send my messenger ahead of you who will prepare your wayrsquordquobmdash Footshynote reads ldquo12 Mal 31rdquo

(Despite the appearance of idou [ldquobeholdrdquo ldquolordquo ldquoseerdquo ldquosurpriserdquo] in the Greek the translators reshymove the English equivalent from the beginning of the quote Why)

This prophecy appears in Malashychi 31 However in the modshyern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 signishyficant Greek uncials Family 13 the Harclean and others The critical text is supported by six main uncials (including A B and D) some of Family 1 the Vulgate and Peshitta the Coptic and Gothic

Mark 114 mdash ldquoNow after that John was put into prison Jesus came into Galilee preaching the gospel of the kingdom ofGod rdquo

(What is missing in these modern translations is the clarifier ldquokingshydom of Godrdquo which is specifically the type of ldquogood newsrdquo or ldquogosshypelrdquo being preached)

ESV ldquoNow after John was ar-rested Jesus came into Galilee proclaiming the gospel of God rdquo

(Obviously ldquokingdom of Godrdquo is omitted here Furthermore the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto commitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo Hence the Greek has not been transmitted absolutely litershyally here)

NASB ldquoNow after John had been taken into custody Jesus came into Galilee preaching the gospel of Godrdquo

(ldquo Taken into custodyrdquo is something of a stretch from the Greek paradothevai (para-doth-a-nahee) The translators have unneshycessarily substituted some words for what evidently in their opinshyion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prisshyon Jesus went into Galilee proshyclaiming the good news of Godrdquo

(ldquoGood newsrdquo and ldquogospelrdquo have the same meaning according to the Greek evaggelio [ee-vang-gel-eeacute-ō] Nevertheless the gospel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irreshysponsible and disrespectful Where is the sense of godly reverence in these translators)

ldquo Gospel of the kingdom of Godrdquo is the reading in the proshyfound majority of mss a vast majority of the Byzantines 20 significant uncials (including A D and E) a few of the Old Latin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV ESV NASB NIV PROBLEM

Mark 315 mdash ldquoAnd to have power to heal sicknesses and to cast out devils rdquo

(In this particular case the KJV translators chose the best Greek word daimonion (demon) but opshyted for the less-appropriate English word ldquodevilsrdquo rather than ldquodeshymonrdquo The Greek daimon also could have been used)

ESV reads ldquo and to have authority to cast out demonsrdquo

(Excluding ldquoto heal sicknessesrdquomdashwithout footnote especiallymdashis extremely irresponsible in the least and more likely a modernistic efshyfort to revoke Jesusrsquo and his disshyciplesrsquo power over bodily afflicshytionsmdashfor whatever reason Most moderns manipulate the source texts centrally using the ldquoNUrdquo but also using Byz readings when essential andor convenient)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being selective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physishycians with modern technology able to heal sicknesses Have Godrsquos chosen vessels no power to do so)

NIV reads ldquo and to have aushythority to drive out demonsrdquo

(See the NASB footnote at immeshydiate left)

Some scribe(s) made a serishyous error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 percent of extant NT mss But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

Mark 329 mdash ldquoBut he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal dam shy nation rdquo

Reads ldquo But whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo)

Reads ldquo but whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(No footnote for the Majority reading Solid manuscript evidshyence supporting the NA apparatus are Aleph B C L W Delta and Theta plus four Family 13 cur-sives Others are several scattered mss the Vulgate the Syriac Sin-aitic [4th] the Gothic the Armen-ian and some of the Bohairic [southern Egyptian])

Reads ldquo but whoever blasshyphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

(Again no footnote for the Majorshyity reading)

Again the modern versions mitshyigate the severity of the sense using ldquoeternal sinrdquo rather than the frightening truth ldquoeternal damnationrdquomdashdifferent Greek words The Majority text is supported by 12 significant uncials seven other Greek mss the Syriac Peshitta and Harc-lean the Old Latin Family 1 others Modern scholarsrsquo second-favorite MS Aleph even opposes their adopted reading But damnation doesnrsquot sell their ldquoBiblesrdquo

Mark 611b mdash ldquoVerily I say unto you It shall be more tolershyable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

ESV This last portion of verse 11 is completely omitted from the NU text without any footshynote

(This is done despite the paltry MS evidence against the Majority reading etc modernsrsquo sacred ldquoold uncialsrdquo Aleph B C and D plus four other uncials and several othshyer lesser witnesses)

NASB Verse 11b at far left is omitted without footnote

(Omission without at least the typshyical designation ldquoother mssrdquo is negligence This exclusion evidshyently is based on ldquoharmonizationrdquo or ldquoparallel influencerdquo the theorshyetical scribal practice of copying Scripture from one Gospelmdashin this case from Matthew in 1015mdashto another to ensure consistency Moderns uphold this theory)

NIV Verse 11b is omitted without footnote

(Supporting the NA text are only Aleph B C D L W Delta Theta a ldquopaucirdquo [ldquopcrdquomdasha few] of other Greek mss several of the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] the Bo-hairic [also called ldquoMemphiticmdashpart of the witnesses (ldquoptrdquo)] and several others)

Among extant Greek NT mashynuscripts only eight significant uncials of the 5300-plus omit this portion plus several Old Latin the Vulgate and Sahidic and more Again this omission reduces the severity of the sensemdashjudgment against those ignoring the gospel (The Peshyshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV ESV NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them lsquoThis kind can come forth by nothing but by prayer and fastingrsquordquo

(Also see Matthew 1721)

Reads ldquoAnd he said to them lsquoThis kind cannot be driven out by anything but prayerrsquordquo5 Footshynote reads ldquo5 Some manuscripts add and fastingrdquo

(The NA-UBS [ldquoNUrdquo] Greek textual apparatus simply fails to include these two critical words at the end of the verse)

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials Families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

(Only most modern ldquoscholarsrsquordquo ancient duo of Aleph and B opshypose along with one other uncial and a few cursives Contemporary textual criticsrsquo lynch pin is the AlephB combo The modern critshyical apparatusrsquo foundation is upon these two)

On the basis of only three exshyisting manuscripts ldquo and fastingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashionable Is it no longer deemed important The anshyswers seem obvious (The sigshynificance of fasting is self-sacshyrifice to focus on and enhance spiritual growth by wholeshyheartedly interacting with and submitting to our Savior)

Mark 942 mdash ldquoAnd whosoever shall offend one of these little ones that believe in me it is betshyter for him that a millstone were hanged about his neck and he were cast into the seardquo

(The KJV translators took liberty with word order [ldquo shall offendrdquo] here)

(Also see Matthew 186 and Luke 172)

Reads ldquoWhoever causes one of these little ones who believe in me to sin it would be better for him if a great millstone were hung around his neck and he were thrown into the seardquo

(The minority Greek includes ldquogreatrdquo [onikos] before millstone The Greek skandalise means ldquoto stumble ldquoto offendrdquo ldquoto entice to sinrdquo)

Reads ldquoWhoever causes one of these little ones who believe to stumble it would be better for him if with a heavy millstone hung around his neck he had been cast into the seardquo

(The Greek omission of eis egravemē ldquoin merdquo is founded upon only uncials Aleph C and D the cur-sive Delta [9th] and just four Latin manuscripts)

Reads ldquoAnd if anyone causes one of these little ones who beshylieve in me to sin it would be better for him to be thrown into the sea with a large millstone tied around his neckrdquo

(The NIV translators have done the right thing by not footnoting with a reference to ldquosome mssrdquo ldquoearly mssrdquo or ldquothe earliest mssrdquo excluding ldquoin merdquo Rare wisdom for the translation committee)

The Majority text reads ldquoto stumblerdquo (or ldquoto entice to sinrdquo ldquoto offendrdquo ldquoto entraprdquomdashskanshydalise)The NASB omits ldquoin merdquo after ldquobelieverdquo this is inshycorrect again according to the vast majority Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A recent interlinear by Zondervan inserts the words ldquoto sinrdquo underneath the NA Greek that excludes them

Mark 944 mdash ldquoWhere their worm dieth not and the fire is not quenchedrdquo (Also repeated in verses 46 and 48)

(Parenthetical material above adshyded by author)

(Also see Matthew 1721)

Based on the modern Greek critical apparatus the ldquoNUrdquo text the ESV completely deletes verses 44 and 46 The footnote reads ldquo5 Some manuscripts add verses 44 and 46 (which are identical with verse 48)rdquo

(Essentially modern critics have foregone the true Greek readingmdashin the face of enormous evidence against itmdashbecause of their two most-beloved MSS Aleph and B Another of their revered sources C opposes as do four other unshycials Families 1 and 13 and a few others)

NASB reads ldquo[where their worm does not die and the fire is not quenched] Footnote reads ldquoVv 44 and 46 which are identical to v 48 are not found in the early MSS rdquo (Emphasis mine)

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealshying to modernsrsquo liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelmshying Byzantine text copied in the Antiochian region)

NIV omits the verse then adds the footnote ldquo44where their worm does not die and the fire is not quenched 45Some manuscripts hell where their worm does not die and the fire is not quenchedrdquo

(The NIV committee chose to be even more irresponsible than that of the NASB by deleting the verse entirelymdashmore deceptive and sinshyister activity by the NIV translatshyors Removal here in effect min-imizes the penalty of eternal damnation)

Translators distort the truth in the NASB footnote These words are not found in two MSS of the fourth century (Aleph B) but they are found in two Greek MSS of the fifth (A D) Also the words appear in the Peshitta and Old Latin the Majority text and in 14 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV ESV NASB NIV PROBLEMMark 1021 mdash ldquo 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 merdquo

(Note that the KJV does transpose the final two clauses ldquofollow merdquo and ldquotaking up thy crossrdquo also changing the tense)

(See Matthew 1624 Luke 923)

ESV ldquo You lack one thing go sell all that you have and give to the poor and you will have treasure in heaven and come follow mersquordquo

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo beshylievers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo believers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority textrsquos opposition eight uncialsmdashincluding Aleph B C and Dmdashthe Vulgate (5th cent) the Bohairic a few MSS of the Sahidic and several other manushyscripts)

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omisshysion reduces the burden of dis shy cipleship How convenient for the modernistic critical translatshyors and their readers Supportshying the Byz text are 19 signishyficant uncials Family 13 (13 mss) the Harclean the Gothic the Sinaitic and more

Mark 1024 mdash ldquoAnd the disshyciples were astonished at his words But Jesus answereth again and saith unto them Chilshydren how hard is it for them that trust in riches to enter into the kingdom of Godrdquo

(Also see Matthew 1924 Mark 1025 and Luke 1825)

ESV reads ldquolsquoChildren how difficult it is 2 to enter the kingdom of Godrsquordquo Footnote reads ldquo2 Some manuscripts add for those who trust in richesrdquo

(The translators omitted ldquoanswershyingrdquo before ldquosaidrdquo In the ESV reshyverse interlinear the Greek aposhytheosis appears but is not transshylated in English)

NASB reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(The basis for the omission of the clause ldquo for them that trust in richesrdquo are only Aleph B Delta [9th] Psi [8th or 9th] the Sahidic Coptic [3rd or 4th] and a few of the Bohairic Coptic [3rd or 4th])

NIV reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(Jesus mentions money and riches at least 31 times in the New Testashymentmdashone of His most-emphasshyized topics Yet in a critical verse here a modernistic textual apparshyatus based on a minority of corrupt manuscripts is used to defy one of the most-profound points in Scripshyturemdashthat a preoccupation with wealth often precludes salvation)

The Majority text (not some manuscripts) reads ldquofor the ones having put confidence in riches (chreacute-ma) to enter into the kingdom of God rdquo Again the translators fail to folshylow their own Greek source text Three of the oldest five extant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the ESV The footnote reads ldquo4 Some manuscripts add verse 26 But if you do not forgive neither will your Father who is in heaven forgive your trespassesrdquo

(The NA-UBS exclude this verse despite its importance The Father will not forgive onersquos sins until heshe first forgives those of others against himher)

Verse 26 is bracketed to indicate suspicion about validity Footshynote reads ldquoEarly mss do not contain this vrdquo

(The minority text is supported only by seven uncialsmdashincluding Aleph and Bmdashand portions of the Armenian and Ethiopic plus a few other manuscripts)

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Families 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV ESV NASB NIV PROBLEMMark 1333 mdash ldquoTake ye heed watch and pray for ye know not when the time isrdquo

(The KJV actually is a bit idiomatshyic here The literal translation from the Majority text is ldquoBe watchful stay awake and pray for you do not know when the time isrdquo)

ESV reads ldquoBe on guard keep awake 1 For you do not know when the time will comerdquo Footshynote reads ldquo1 Some manuscripts add and prayrdquo

(The ESV translators have chang-ed the tense in English The Byz Textus Receptus and critical texts each read kairos estin ldquotime isrdquo Obviously this is a change for alshyleged ldquoeasier readingrdquo but it is inshycorrect The time when something ldquoisrdquo is the time it will occur)

NASB reads ldquoTake heed keep on the alert for you do not know when the appointed time will comerdquo

(The translators evidently out of their own personal preference simply took the liberty of adding ldquoappointedrdquo here It does not apshypear in the Majority or NU Greek Why do these ldquoscholarsrdquo think they have the authority to tamper with the Word of God)

NIV reads ldquoBe on guard Be alert You do not know when that time will comerdquo Footnote reads ldquoSome manuscripts alert and prayrdquo

(The Greek blēpete [blayacute-peh-tay] means ldquobeholdrdquo ldquobewarerdquo ldquoseerdquo ldquotake heedrdquo ldquoperceiverdquo or ldquolook onrdquo [or ldquotordquo] not ldquobe on guardrdquo Agrupnite means ldquoto keep awakerdquo or ldquoto watchrdquo The NU does not contain proseuchesthe ldquoto prayrdquo)

The Majority text under girds the KJV as do 25 significant uncials Families 1 amp 13 the Vulgate several Old Latin and once again the Peshitta and Harclean Thus ldquosomerdquo is outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority defense Only in codices B and D plus several other MSS)

Mark 1528 mdash ldquoAnd the Scripshyture was fulfilled which saith And he was numbered with the transgressorsrdquo

(Modern critics argue that this verse is an interpolation an insershytion by a misled scribe But the verse fulfills prophecy)

The ESV omits this verse just placing a footnote despite the fact that the verse fulfills the prophecy of Isaiah 5312 Footnote reads ldquo5 Some manu-scripts insert verse 28 And the Scripture was fulfilled that says lsquoHe was numbered with the transgressorsrsquordquo

NASB contains the verse with question ldquo[And the Scripture was fulfilled which says lsquoAnd he was numbered with transshygressorsrsquo] Footnote reads ldquoEarly mss do not contain this vrdquo

(Yes the few ldquoearliestrdquo extantmdashexisting and usablemdashmanuscripts from the second and fourth centurshyies [papyry and uncials] do not contain this verse But the Byzshyantine majority dates back to at least the fourth century)

NIV omits the verse then adds the footnote ldquo27Some manushyscripts left 28and the scripture was fulfilled which says lsquoHe was counted with the lawless onesrdquo (Isaiah 5312)

Two significant Greek MSS some Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The ESV includes the entire passhysage but inside double brackets to seriously question its validity as ldquohighly doubtfulrdquo A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament The note header reads ldquo[SOME OF THE EARLIEST MANUSCRIPTS DO NOT INCLUDE 169-20] 1rdquo (ldquoSomerdquo are two)

(The footnote whose marker appears after verse 20 partially readsldquo1 Some manuscripts end the book with 168 others include verses 9-20 immediately after verse 8 rdquo)

The NASB includes the passage but adds the footnote ldquoLater mss add vv 9-20rdquo

(ldquoAddrdquo refers to modernsrsquo belief that some scribe[s] inserted the words into manuscripts dating back no further than about the elshyeventh century)

The NIV also includes the passhysage but questions its authentishycity by placing the following content in brackets between verses 8 and 9 ldquoThe earliest manuscripts and some other anshycient witnesses do not have Mark 169-20rdquo

The fact is yes the two oldest manuscripts (excluding fragshyments) do not include this passhysage But out of the extant 5300-plus NT Greek witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative biblical scholars (for 500 years) have labeled in fact as two of the three most-corrupt extant ldquoold uncialsrdquomdashAleph and B Aleph and B are the only uncials omitting these verses

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMMark 11 mdash ldquoThe beginning of the gospel of Jesus Christ the Son of God rdquo

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo 1 Footnote reads ldquo1 Some manuscripts omit the Son of Godrdquo

(Why do modern textual critics cast doubt on the overwhelming majority of manuscripts by adding this confusing tidbit Shameless)

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo

Reads ldquoThe beginning of the gospel about Jesus Christ the Son of Godrdquo Footnote reads ldquoSome manuscripts do not have the Son of Godrdquo

(Again extreme deception by modern translators perpetrated beshycause of their argument that a paltry minority of older manushyscripts outweighs the vast majority of extant witnesses Their opinion they think simply trumps another valid circumstance and evidence)

At least 4400 of the extant 5300-plus (79) NT Greek manuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant unshycials including Codex Vaticshyanus (B) (The modern scholshyarsrsquo second cornerstone docushyment Aleph (Sinaiticus) is their only documented recoursemdashalong with a few other Greek manuscripts and Codex Theta (8th or 9th)

Mark 12 mdash ldquoAs it is written in the prophets lsquoBehold I send my messenger before thy face which shall prepare thy way beshyfore theersquordquo

ESV reads ldquoAs it is written in Isaiah the prophet 2 lsquoBehold I send my messenger before your face who will prepare your way rsquordquo Footnote readsldquo2 Some manuscripts in the prophetsrdquo

(The NA Greek reading ldquoIsaiah the prophetrdquo is incorrect according to the manuscript evidence Correct is en tois prophatais ldquoin the pro-phetsrdquo)

NASB reads ldquoAs it is written in Isaiah the prophet lsquoBehold I send My messenger ahead of You Who will prepare Your wayrsquordquo

(No footnote appears to mention any other reading This is decepshytion and the translators probably did not include the Byzantine reading because of their favorite evidence Aleph B and D To moderns Aleph and B are tantamount to absolute truth)

NIV reads ldquoIt is written in Isaishyah the prophet lsquoI will send my messenger ahead of you who will prepare your wayrsquordquobmdash Footshynote reads ldquo12 Mal 31rdquo

(Despite the appearance of idou [ldquobeholdrdquo ldquolordquo ldquoseerdquo ldquosurpriserdquo] in the Greek the translators reshymove the English equivalent from the beginning of the quote Why)

This prophecy appears in Malashychi 31 However in the modshyern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 signishyficant Greek uncials Family 13 the Harclean and others The critical text is supported by six main uncials (including A B and D) some of Family 1 the Vulgate and Peshitta the Coptic and Gothic

Mark 114 mdash ldquoNow after that John was put into prison Jesus came into Galilee preaching the gospel of the kingdom ofGod rdquo

(What is missing in these modern translations is the clarifier ldquokingshydom of Godrdquo which is specifically the type of ldquogood newsrdquo or ldquogosshypelrdquo being preached)

ESV ldquoNow after John was ar-rested Jesus came into Galilee proclaiming the gospel of God rdquo

(Obviously ldquokingdom of Godrdquo is omitted here Furthermore the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto commitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo Hence the Greek has not been transmitted absolutely litershyally here)

NASB ldquoNow after John had been taken into custody Jesus came into Galilee preaching the gospel of Godrdquo

(ldquo Taken into custodyrdquo is something of a stretch from the Greek paradothevai (para-doth-a-nahee) The translators have unneshycessarily substituted some words for what evidently in their opinshyion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prisshyon Jesus went into Galilee proshyclaiming the good news of Godrdquo

(ldquoGood newsrdquo and ldquogospelrdquo have the same meaning according to the Greek evaggelio [ee-vang-gel-eeacute-ō] Nevertheless the gospel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irreshysponsible and disrespectful Where is the sense of godly reverence in these translators)

ldquo Gospel of the kingdom of Godrdquo is the reading in the proshyfound majority of mss a vast majority of the Byzantines 20 significant uncials (including A D and E) a few of the Old Latin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV ESV NASB NIV PROBLEM

Mark 315 mdash ldquoAnd to have power to heal sicknesses and to cast out devils rdquo

(In this particular case the KJV translators chose the best Greek word daimonion (demon) but opshyted for the less-appropriate English word ldquodevilsrdquo rather than ldquodeshymonrdquo The Greek daimon also could have been used)

ESV reads ldquo and to have authority to cast out demonsrdquo

(Excluding ldquoto heal sicknessesrdquomdashwithout footnote especiallymdashis extremely irresponsible in the least and more likely a modernistic efshyfort to revoke Jesusrsquo and his disshyciplesrsquo power over bodily afflicshytionsmdashfor whatever reason Most moderns manipulate the source texts centrally using the ldquoNUrdquo but also using Byz readings when essential andor convenient)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being selective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physishycians with modern technology able to heal sicknesses Have Godrsquos chosen vessels no power to do so)

NIV reads ldquo and to have aushythority to drive out demonsrdquo

(See the NASB footnote at immeshydiate left)

Some scribe(s) made a serishyous error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 percent of extant NT mss But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

Mark 329 mdash ldquoBut he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal dam shy nation rdquo

Reads ldquo But whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo)

Reads ldquo but whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(No footnote for the Majority reading Solid manuscript evidshyence supporting the NA apparatus are Aleph B C L W Delta and Theta plus four Family 13 cur-sives Others are several scattered mss the Vulgate the Syriac Sin-aitic [4th] the Gothic the Armen-ian and some of the Bohairic [southern Egyptian])

Reads ldquo but whoever blasshyphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

(Again no footnote for the Majorshyity reading)

Again the modern versions mitshyigate the severity of the sense using ldquoeternal sinrdquo rather than the frightening truth ldquoeternal damnationrdquomdashdifferent Greek words The Majority text is supported by 12 significant uncials seven other Greek mss the Syriac Peshitta and Harc-lean the Old Latin Family 1 others Modern scholarsrsquo second-favorite MS Aleph even opposes their adopted reading But damnation doesnrsquot sell their ldquoBiblesrdquo

Mark 611b mdash ldquoVerily I say unto you It shall be more tolershyable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

ESV This last portion of verse 11 is completely omitted from the NU text without any footshynote

(This is done despite the paltry MS evidence against the Majority reading etc modernsrsquo sacred ldquoold uncialsrdquo Aleph B C and D plus four other uncials and several othshyer lesser witnesses)

NASB Verse 11b at far left is omitted without footnote

(Omission without at least the typshyical designation ldquoother mssrdquo is negligence This exclusion evidshyently is based on ldquoharmonizationrdquo or ldquoparallel influencerdquo the theorshyetical scribal practice of copying Scripture from one Gospelmdashin this case from Matthew in 1015mdashto another to ensure consistency Moderns uphold this theory)

NIV Verse 11b is omitted without footnote

(Supporting the NA text are only Aleph B C D L W Delta Theta a ldquopaucirdquo [ldquopcrdquomdasha few] of other Greek mss several of the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] the Bo-hairic [also called ldquoMemphiticmdashpart of the witnesses (ldquoptrdquo)] and several others)

Among extant Greek NT mashynuscripts only eight significant uncials of the 5300-plus omit this portion plus several Old Latin the Vulgate and Sahidic and more Again this omission reduces the severity of the sensemdashjudgment against those ignoring the gospel (The Peshyshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV ESV NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them lsquoThis kind can come forth by nothing but by prayer and fastingrsquordquo

(Also see Matthew 1721)

Reads ldquoAnd he said to them lsquoThis kind cannot be driven out by anything but prayerrsquordquo5 Footshynote reads ldquo5 Some manuscripts add and fastingrdquo

(The NA-UBS [ldquoNUrdquo] Greek textual apparatus simply fails to include these two critical words at the end of the verse)

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials Families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

(Only most modern ldquoscholarsrsquordquo ancient duo of Aleph and B opshypose along with one other uncial and a few cursives Contemporary textual criticsrsquo lynch pin is the AlephB combo The modern critshyical apparatusrsquo foundation is upon these two)

On the basis of only three exshyisting manuscripts ldquo and fastingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashionable Is it no longer deemed important The anshyswers seem obvious (The sigshynificance of fasting is self-sacshyrifice to focus on and enhance spiritual growth by wholeshyheartedly interacting with and submitting to our Savior)

Mark 942 mdash ldquoAnd whosoever shall offend one of these little ones that believe in me it is betshyter for him that a millstone were hanged about his neck and he were cast into the seardquo

(The KJV translators took liberty with word order [ldquo shall offendrdquo] here)

(Also see Matthew 186 and Luke 172)

Reads ldquoWhoever causes one of these little ones who believe in me to sin it would be better for him if a great millstone were hung around his neck and he were thrown into the seardquo

(The minority Greek includes ldquogreatrdquo [onikos] before millstone The Greek skandalise means ldquoto stumble ldquoto offendrdquo ldquoto entice to sinrdquo)

Reads ldquoWhoever causes one of these little ones who believe to stumble it would be better for him if with a heavy millstone hung around his neck he had been cast into the seardquo

(The Greek omission of eis egravemē ldquoin merdquo is founded upon only uncials Aleph C and D the cur-sive Delta [9th] and just four Latin manuscripts)

Reads ldquoAnd if anyone causes one of these little ones who beshylieve in me to sin it would be better for him to be thrown into the sea with a large millstone tied around his neckrdquo

(The NIV translators have done the right thing by not footnoting with a reference to ldquosome mssrdquo ldquoearly mssrdquo or ldquothe earliest mssrdquo excluding ldquoin merdquo Rare wisdom for the translation committee)

The Majority text reads ldquoto stumblerdquo (or ldquoto entice to sinrdquo ldquoto offendrdquo ldquoto entraprdquomdashskanshydalise)The NASB omits ldquoin merdquo after ldquobelieverdquo this is inshycorrect again according to the vast majority Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A recent interlinear by Zondervan inserts the words ldquoto sinrdquo underneath the NA Greek that excludes them

Mark 944 mdash ldquoWhere their worm dieth not and the fire is not quenchedrdquo (Also repeated in verses 46 and 48)

(Parenthetical material above adshyded by author)

(Also see Matthew 1721)

Based on the modern Greek critical apparatus the ldquoNUrdquo text the ESV completely deletes verses 44 and 46 The footnote reads ldquo5 Some manuscripts add verses 44 and 46 (which are identical with verse 48)rdquo

(Essentially modern critics have foregone the true Greek readingmdashin the face of enormous evidence against itmdashbecause of their two most-beloved MSS Aleph and B Another of their revered sources C opposes as do four other unshycials Families 1 and 13 and a few others)

NASB reads ldquo[where their worm does not die and the fire is not quenched] Footnote reads ldquoVv 44 and 46 which are identical to v 48 are not found in the early MSS rdquo (Emphasis mine)

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealshying to modernsrsquo liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelmshying Byzantine text copied in the Antiochian region)

NIV omits the verse then adds the footnote ldquo44where their worm does not die and the fire is not quenched 45Some manuscripts hell where their worm does not die and the fire is not quenchedrdquo

(The NIV committee chose to be even more irresponsible than that of the NASB by deleting the verse entirelymdashmore deceptive and sinshyister activity by the NIV translatshyors Removal here in effect min-imizes the penalty of eternal damnation)

Translators distort the truth in the NASB footnote These words are not found in two MSS of the fourth century (Aleph B) but they are found in two Greek MSS of the fifth (A D) Also the words appear in the Peshitta and Old Latin the Majority text and in 14 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV ESV NASB NIV PROBLEMMark 1021 mdash ldquo 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 merdquo

(Note that the KJV does transpose the final two clauses ldquofollow merdquo and ldquotaking up thy crossrdquo also changing the tense)

(See Matthew 1624 Luke 923)

ESV ldquo You lack one thing go sell all that you have and give to the poor and you will have treasure in heaven and come follow mersquordquo

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo beshylievers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo believers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority textrsquos opposition eight uncialsmdashincluding Aleph B C and Dmdashthe Vulgate (5th cent) the Bohairic a few MSS of the Sahidic and several other manushyscripts)

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omisshysion reduces the burden of dis shy cipleship How convenient for the modernistic critical translatshyors and their readers Supportshying the Byz text are 19 signishyficant uncials Family 13 (13 mss) the Harclean the Gothic the Sinaitic and more

Mark 1024 mdash ldquoAnd the disshyciples were astonished at his words But Jesus answereth again and saith unto them Chilshydren how hard is it for them that trust in riches to enter into the kingdom of Godrdquo

(Also see Matthew 1924 Mark 1025 and Luke 1825)

ESV reads ldquolsquoChildren how difficult it is 2 to enter the kingdom of Godrsquordquo Footnote reads ldquo2 Some manuscripts add for those who trust in richesrdquo

(The translators omitted ldquoanswershyingrdquo before ldquosaidrdquo In the ESV reshyverse interlinear the Greek aposhytheosis appears but is not transshylated in English)

NASB reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(The basis for the omission of the clause ldquo for them that trust in richesrdquo are only Aleph B Delta [9th] Psi [8th or 9th] the Sahidic Coptic [3rd or 4th] and a few of the Bohairic Coptic [3rd or 4th])

NIV reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(Jesus mentions money and riches at least 31 times in the New Testashymentmdashone of His most-emphasshyized topics Yet in a critical verse here a modernistic textual apparshyatus based on a minority of corrupt manuscripts is used to defy one of the most-profound points in Scripshyturemdashthat a preoccupation with wealth often precludes salvation)

The Majority text (not some manuscripts) reads ldquofor the ones having put confidence in riches (chreacute-ma) to enter into the kingdom of God rdquo Again the translators fail to folshylow their own Greek source text Three of the oldest five extant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the ESV The footnote reads ldquo4 Some manuscripts add verse 26 But if you do not forgive neither will your Father who is in heaven forgive your trespassesrdquo

(The NA-UBS exclude this verse despite its importance The Father will not forgive onersquos sins until heshe first forgives those of others against himher)

Verse 26 is bracketed to indicate suspicion about validity Footshynote reads ldquoEarly mss do not contain this vrdquo

(The minority text is supported only by seven uncialsmdashincluding Aleph and Bmdashand portions of the Armenian and Ethiopic plus a few other manuscripts)

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Families 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV ESV NASB NIV PROBLEMMark 1333 mdash ldquoTake ye heed watch and pray for ye know not when the time isrdquo

(The KJV actually is a bit idiomatshyic here The literal translation from the Majority text is ldquoBe watchful stay awake and pray for you do not know when the time isrdquo)

ESV reads ldquoBe on guard keep awake 1 For you do not know when the time will comerdquo Footshynote reads ldquo1 Some manuscripts add and prayrdquo

(The ESV translators have chang-ed the tense in English The Byz Textus Receptus and critical texts each read kairos estin ldquotime isrdquo Obviously this is a change for alshyleged ldquoeasier readingrdquo but it is inshycorrect The time when something ldquoisrdquo is the time it will occur)

NASB reads ldquoTake heed keep on the alert for you do not know when the appointed time will comerdquo

(The translators evidently out of their own personal preference simply took the liberty of adding ldquoappointedrdquo here It does not apshypear in the Majority or NU Greek Why do these ldquoscholarsrdquo think they have the authority to tamper with the Word of God)

NIV reads ldquoBe on guard Be alert You do not know when that time will comerdquo Footnote reads ldquoSome manuscripts alert and prayrdquo

(The Greek blēpete [blayacute-peh-tay] means ldquobeholdrdquo ldquobewarerdquo ldquoseerdquo ldquotake heedrdquo ldquoperceiverdquo or ldquolook onrdquo [or ldquotordquo] not ldquobe on guardrdquo Agrupnite means ldquoto keep awakerdquo or ldquoto watchrdquo The NU does not contain proseuchesthe ldquoto prayrdquo)

The Majority text under girds the KJV as do 25 significant uncials Families 1 amp 13 the Vulgate several Old Latin and once again the Peshitta and Harclean Thus ldquosomerdquo is outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority defense Only in codices B and D plus several other MSS)

Mark 1528 mdash ldquoAnd the Scripshyture was fulfilled which saith And he was numbered with the transgressorsrdquo

(Modern critics argue that this verse is an interpolation an insershytion by a misled scribe But the verse fulfills prophecy)

The ESV omits this verse just placing a footnote despite the fact that the verse fulfills the prophecy of Isaiah 5312 Footnote reads ldquo5 Some manu-scripts insert verse 28 And the Scripture was fulfilled that says lsquoHe was numbered with the transgressorsrsquordquo

NASB contains the verse with question ldquo[And the Scripture was fulfilled which says lsquoAnd he was numbered with transshygressorsrsquo] Footnote reads ldquoEarly mss do not contain this vrdquo

(Yes the few ldquoearliestrdquo extantmdashexisting and usablemdashmanuscripts from the second and fourth centurshyies [papyry and uncials] do not contain this verse But the Byzshyantine majority dates back to at least the fourth century)

NIV omits the verse then adds the footnote ldquo27Some manushyscripts left 28and the scripture was fulfilled which says lsquoHe was counted with the lawless onesrdquo (Isaiah 5312)

Two significant Greek MSS some Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The ESV includes the entire passhysage but inside double brackets to seriously question its validity as ldquohighly doubtfulrdquo A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament The note header reads ldquo[SOME OF THE EARLIEST MANUSCRIPTS DO NOT INCLUDE 169-20] 1rdquo (ldquoSomerdquo are two)

(The footnote whose marker appears after verse 20 partially readsldquo1 Some manuscripts end the book with 168 others include verses 9-20 immediately after verse 8 rdquo)

The NASB includes the passage but adds the footnote ldquoLater mss add vv 9-20rdquo

(ldquoAddrdquo refers to modernsrsquo belief that some scribe[s] inserted the words into manuscripts dating back no further than about the elshyeventh century)

The NIV also includes the passhysage but questions its authentishycity by placing the following content in brackets between verses 8 and 9 ldquoThe earliest manuscripts and some other anshycient witnesses do not have Mark 169-20rdquo

The fact is yes the two oldest manuscripts (excluding fragshyments) do not include this passhysage But out of the extant 5300-plus NT Greek witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative biblical scholars (for 500 years) have labeled in fact as two of the three most-corrupt extant ldquoold uncialsrdquomdashAleph and B Aleph and B are the only uncials omitting these verses

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEM

Mark 315 mdash ldquoAnd to have power to heal sicknesses and to cast out devils rdquo

(In this particular case the KJV translators chose the best Greek word daimonion (demon) but opshyted for the less-appropriate English word ldquodevilsrdquo rather than ldquodeshymonrdquo The Greek daimon also could have been used)

ESV reads ldquo and to have authority to cast out demonsrdquo

(Excluding ldquoto heal sicknessesrdquomdashwithout footnote especiallymdashis extremely irresponsible in the least and more likely a modernistic efshyfort to revoke Jesusrsquo and his disshyciplesrsquo power over bodily afflicshytionsmdashfor whatever reason Most moderns manipulate the source texts centrally using the ldquoNUrdquo but also using Byz readings when essential andor convenient)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being selective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physishycians with modern technology able to heal sicknesses Have Godrsquos chosen vessels no power to do so)

NIV reads ldquo and to have aushythority to drive out demonsrdquo

(See the NASB footnote at immeshydiate left)

Some scribe(s) made a serishyous error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 percent of extant NT mss But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

Mark 329 mdash ldquoBut he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal dam shy nation rdquo

Reads ldquo But whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo)

Reads ldquo but whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

(No footnote for the Majority reading Solid manuscript evidshyence supporting the NA apparatus are Aleph B C L W Delta and Theta plus four Family 13 cur-sives Others are several scattered mss the Vulgate the Syriac Sin-aitic [4th] the Gothic the Armen-ian and some of the Bohairic [southern Egyptian])

Reads ldquo but whoever blasshyphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

(Again no footnote for the Majorshyity reading)

Again the modern versions mitshyigate the severity of the sense using ldquoeternal sinrdquo rather than the frightening truth ldquoeternal damnationrdquomdashdifferent Greek words The Majority text is supported by 12 significant uncials seven other Greek mss the Syriac Peshitta and Harc-lean the Old Latin Family 1 others Modern scholarsrsquo second-favorite MS Aleph even opposes their adopted reading But damnation doesnrsquot sell their ldquoBiblesrdquo

Mark 611b mdash ldquoVerily I say unto you It shall be more tolershyable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

ESV This last portion of verse 11 is completely omitted from the NU text without any footshynote

(This is done despite the paltry MS evidence against the Majority reading etc modernsrsquo sacred ldquoold uncialsrdquo Aleph B C and D plus four other uncials and several othshyer lesser witnesses)

NASB Verse 11b at far left is omitted without footnote

(Omission without at least the typshyical designation ldquoother mssrdquo is negligence This exclusion evidshyently is based on ldquoharmonizationrdquo or ldquoparallel influencerdquo the theorshyetical scribal practice of copying Scripture from one Gospelmdashin this case from Matthew in 1015mdashto another to ensure consistency Moderns uphold this theory)

NIV Verse 11b is omitted without footnote

(Supporting the NA text are only Aleph B C D L W Delta Theta a ldquopaucirdquo [ldquopcrdquomdasha few] of other Greek mss several of the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] the Bo-hairic [also called ldquoMemphiticmdashpart of the witnesses (ldquoptrdquo)] and several others)

Among extant Greek NT mashynuscripts only eight significant uncials of the 5300-plus omit this portion plus several Old Latin the Vulgate and Sahidic and more Again this omission reduces the severity of the sensemdashjudgment against those ignoring the gospel (The Peshyshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV ESV NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them lsquoThis kind can come forth by nothing but by prayer and fastingrsquordquo

(Also see Matthew 1721)

Reads ldquoAnd he said to them lsquoThis kind cannot be driven out by anything but prayerrsquordquo5 Footshynote reads ldquo5 Some manuscripts add and fastingrdquo

(The NA-UBS [ldquoNUrdquo] Greek textual apparatus simply fails to include these two critical words at the end of the verse)

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials Families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

(Only most modern ldquoscholarsrsquordquo ancient duo of Aleph and B opshypose along with one other uncial and a few cursives Contemporary textual criticsrsquo lynch pin is the AlephB combo The modern critshyical apparatusrsquo foundation is upon these two)

On the basis of only three exshyisting manuscripts ldquo and fastingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashionable Is it no longer deemed important The anshyswers seem obvious (The sigshynificance of fasting is self-sacshyrifice to focus on and enhance spiritual growth by wholeshyheartedly interacting with and submitting to our Savior)

Mark 942 mdash ldquoAnd whosoever shall offend one of these little ones that believe in me it is betshyter for him that a millstone were hanged about his neck and he were cast into the seardquo

(The KJV translators took liberty with word order [ldquo shall offendrdquo] here)

(Also see Matthew 186 and Luke 172)

Reads ldquoWhoever causes one of these little ones who believe in me to sin it would be better for him if a great millstone were hung around his neck and he were thrown into the seardquo

(The minority Greek includes ldquogreatrdquo [onikos] before millstone The Greek skandalise means ldquoto stumble ldquoto offendrdquo ldquoto entice to sinrdquo)

Reads ldquoWhoever causes one of these little ones who believe to stumble it would be better for him if with a heavy millstone hung around his neck he had been cast into the seardquo

(The Greek omission of eis egravemē ldquoin merdquo is founded upon only uncials Aleph C and D the cur-sive Delta [9th] and just four Latin manuscripts)

Reads ldquoAnd if anyone causes one of these little ones who beshylieve in me to sin it would be better for him to be thrown into the sea with a large millstone tied around his neckrdquo

(The NIV translators have done the right thing by not footnoting with a reference to ldquosome mssrdquo ldquoearly mssrdquo or ldquothe earliest mssrdquo excluding ldquoin merdquo Rare wisdom for the translation committee)

The Majority text reads ldquoto stumblerdquo (or ldquoto entice to sinrdquo ldquoto offendrdquo ldquoto entraprdquomdashskanshydalise)The NASB omits ldquoin merdquo after ldquobelieverdquo this is inshycorrect again according to the vast majority Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A recent interlinear by Zondervan inserts the words ldquoto sinrdquo underneath the NA Greek that excludes them

Mark 944 mdash ldquoWhere their worm dieth not and the fire is not quenchedrdquo (Also repeated in verses 46 and 48)

(Parenthetical material above adshyded by author)

(Also see Matthew 1721)

Based on the modern Greek critical apparatus the ldquoNUrdquo text the ESV completely deletes verses 44 and 46 The footnote reads ldquo5 Some manuscripts add verses 44 and 46 (which are identical with verse 48)rdquo

(Essentially modern critics have foregone the true Greek readingmdashin the face of enormous evidence against itmdashbecause of their two most-beloved MSS Aleph and B Another of their revered sources C opposes as do four other unshycials Families 1 and 13 and a few others)

NASB reads ldquo[where their worm does not die and the fire is not quenched] Footnote reads ldquoVv 44 and 46 which are identical to v 48 are not found in the early MSS rdquo (Emphasis mine)

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealshying to modernsrsquo liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelmshying Byzantine text copied in the Antiochian region)

NIV omits the verse then adds the footnote ldquo44where their worm does not die and the fire is not quenched 45Some manuscripts hell where their worm does not die and the fire is not quenchedrdquo

(The NIV committee chose to be even more irresponsible than that of the NASB by deleting the verse entirelymdashmore deceptive and sinshyister activity by the NIV translatshyors Removal here in effect min-imizes the penalty of eternal damnation)

Translators distort the truth in the NASB footnote These words are not found in two MSS of the fourth century (Aleph B) but they are found in two Greek MSS of the fifth (A D) Also the words appear in the Peshitta and Old Latin the Majority text and in 14 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV ESV NASB NIV PROBLEMMark 1021 mdash ldquo 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 merdquo

(Note that the KJV does transpose the final two clauses ldquofollow merdquo and ldquotaking up thy crossrdquo also changing the tense)

(See Matthew 1624 Luke 923)

ESV ldquo You lack one thing go sell all that you have and give to the poor and you will have treasure in heaven and come follow mersquordquo

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo beshylievers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo believers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority textrsquos opposition eight uncialsmdashincluding Aleph B C and Dmdashthe Vulgate (5th cent) the Bohairic a few MSS of the Sahidic and several other manushyscripts)

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omisshysion reduces the burden of dis shy cipleship How convenient for the modernistic critical translatshyors and their readers Supportshying the Byz text are 19 signishyficant uncials Family 13 (13 mss) the Harclean the Gothic the Sinaitic and more

Mark 1024 mdash ldquoAnd the disshyciples were astonished at his words But Jesus answereth again and saith unto them Chilshydren how hard is it for them that trust in riches to enter into the kingdom of Godrdquo

(Also see Matthew 1924 Mark 1025 and Luke 1825)

ESV reads ldquolsquoChildren how difficult it is 2 to enter the kingdom of Godrsquordquo Footnote reads ldquo2 Some manuscripts add for those who trust in richesrdquo

(The translators omitted ldquoanswershyingrdquo before ldquosaidrdquo In the ESV reshyverse interlinear the Greek aposhytheosis appears but is not transshylated in English)

NASB reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(The basis for the omission of the clause ldquo for them that trust in richesrdquo are only Aleph B Delta [9th] Psi [8th or 9th] the Sahidic Coptic [3rd or 4th] and a few of the Bohairic Coptic [3rd or 4th])

NIV reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(Jesus mentions money and riches at least 31 times in the New Testashymentmdashone of His most-emphasshyized topics Yet in a critical verse here a modernistic textual apparshyatus based on a minority of corrupt manuscripts is used to defy one of the most-profound points in Scripshyturemdashthat a preoccupation with wealth often precludes salvation)

The Majority text (not some manuscripts) reads ldquofor the ones having put confidence in riches (chreacute-ma) to enter into the kingdom of God rdquo Again the translators fail to folshylow their own Greek source text Three of the oldest five extant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the ESV The footnote reads ldquo4 Some manuscripts add verse 26 But if you do not forgive neither will your Father who is in heaven forgive your trespassesrdquo

(The NA-UBS exclude this verse despite its importance The Father will not forgive onersquos sins until heshe first forgives those of others against himher)

Verse 26 is bracketed to indicate suspicion about validity Footshynote reads ldquoEarly mss do not contain this vrdquo

(The minority text is supported only by seven uncialsmdashincluding Aleph and Bmdashand portions of the Armenian and Ethiopic plus a few other manuscripts)

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Families 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV ESV NASB NIV PROBLEMMark 1333 mdash ldquoTake ye heed watch and pray for ye know not when the time isrdquo

(The KJV actually is a bit idiomatshyic here The literal translation from the Majority text is ldquoBe watchful stay awake and pray for you do not know when the time isrdquo)

ESV reads ldquoBe on guard keep awake 1 For you do not know when the time will comerdquo Footshynote reads ldquo1 Some manuscripts add and prayrdquo

(The ESV translators have chang-ed the tense in English The Byz Textus Receptus and critical texts each read kairos estin ldquotime isrdquo Obviously this is a change for alshyleged ldquoeasier readingrdquo but it is inshycorrect The time when something ldquoisrdquo is the time it will occur)

NASB reads ldquoTake heed keep on the alert for you do not know when the appointed time will comerdquo

(The translators evidently out of their own personal preference simply took the liberty of adding ldquoappointedrdquo here It does not apshypear in the Majority or NU Greek Why do these ldquoscholarsrdquo think they have the authority to tamper with the Word of God)

NIV reads ldquoBe on guard Be alert You do not know when that time will comerdquo Footnote reads ldquoSome manuscripts alert and prayrdquo

(The Greek blēpete [blayacute-peh-tay] means ldquobeholdrdquo ldquobewarerdquo ldquoseerdquo ldquotake heedrdquo ldquoperceiverdquo or ldquolook onrdquo [or ldquotordquo] not ldquobe on guardrdquo Agrupnite means ldquoto keep awakerdquo or ldquoto watchrdquo The NU does not contain proseuchesthe ldquoto prayrdquo)

The Majority text under girds the KJV as do 25 significant uncials Families 1 amp 13 the Vulgate several Old Latin and once again the Peshitta and Harclean Thus ldquosomerdquo is outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority defense Only in codices B and D plus several other MSS)

Mark 1528 mdash ldquoAnd the Scripshyture was fulfilled which saith And he was numbered with the transgressorsrdquo

(Modern critics argue that this verse is an interpolation an insershytion by a misled scribe But the verse fulfills prophecy)

The ESV omits this verse just placing a footnote despite the fact that the verse fulfills the prophecy of Isaiah 5312 Footnote reads ldquo5 Some manu-scripts insert verse 28 And the Scripture was fulfilled that says lsquoHe was numbered with the transgressorsrsquordquo

NASB contains the verse with question ldquo[And the Scripture was fulfilled which says lsquoAnd he was numbered with transshygressorsrsquo] Footnote reads ldquoEarly mss do not contain this vrdquo

(Yes the few ldquoearliestrdquo extantmdashexisting and usablemdashmanuscripts from the second and fourth centurshyies [papyry and uncials] do not contain this verse But the Byzshyantine majority dates back to at least the fourth century)

NIV omits the verse then adds the footnote ldquo27Some manushyscripts left 28and the scripture was fulfilled which says lsquoHe was counted with the lawless onesrdquo (Isaiah 5312)

Two significant Greek MSS some Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The ESV includes the entire passhysage but inside double brackets to seriously question its validity as ldquohighly doubtfulrdquo A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament The note header reads ldquo[SOME OF THE EARLIEST MANUSCRIPTS DO NOT INCLUDE 169-20] 1rdquo (ldquoSomerdquo are two)

(The footnote whose marker appears after verse 20 partially readsldquo1 Some manuscripts end the book with 168 others include verses 9-20 immediately after verse 8 rdquo)

The NASB includes the passage but adds the footnote ldquoLater mss add vv 9-20rdquo

(ldquoAddrdquo refers to modernsrsquo belief that some scribe[s] inserted the words into manuscripts dating back no further than about the elshyeventh century)

The NIV also includes the passhysage but questions its authentishycity by placing the following content in brackets between verses 8 and 9 ldquoThe earliest manuscripts and some other anshycient witnesses do not have Mark 169-20rdquo

The fact is yes the two oldest manuscripts (excluding fragshyments) do not include this passhysage But out of the extant 5300-plus NT Greek witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative biblical scholars (for 500 years) have labeled in fact as two of the three most-corrupt extant ldquoold uncialsrdquomdashAleph and B Aleph and B are the only uncials omitting these verses

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them lsquoThis kind can come forth by nothing but by prayer and fastingrsquordquo

(Also see Matthew 1721)

Reads ldquoAnd he said to them lsquoThis kind cannot be driven out by anything but prayerrsquordquo5 Footshynote reads ldquo5 Some manuscripts add and fastingrdquo

(The NA-UBS [ldquoNUrdquo] Greek textual apparatus simply fails to include these two critical words at the end of the verse)

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials Families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

(Only most modern ldquoscholarsrsquordquo ancient duo of Aleph and B opshypose along with one other uncial and a few cursives Contemporary textual criticsrsquo lynch pin is the AlephB combo The modern critshyical apparatusrsquo foundation is upon these two)

On the basis of only three exshyisting manuscripts ldquo and fastingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashionable Is it no longer deemed important The anshyswers seem obvious (The sigshynificance of fasting is self-sacshyrifice to focus on and enhance spiritual growth by wholeshyheartedly interacting with and submitting to our Savior)

Mark 942 mdash ldquoAnd whosoever shall offend one of these little ones that believe in me it is betshyter for him that a millstone were hanged about his neck and he were cast into the seardquo

(The KJV translators took liberty with word order [ldquo shall offendrdquo] here)

(Also see Matthew 186 and Luke 172)

Reads ldquoWhoever causes one of these little ones who believe in me to sin it would be better for him if a great millstone were hung around his neck and he were thrown into the seardquo

(The minority Greek includes ldquogreatrdquo [onikos] before millstone The Greek skandalise means ldquoto stumble ldquoto offendrdquo ldquoto entice to sinrdquo)

Reads ldquoWhoever causes one of these little ones who believe to stumble it would be better for him if with a heavy millstone hung around his neck he had been cast into the seardquo

(The Greek omission of eis egravemē ldquoin merdquo is founded upon only uncials Aleph C and D the cur-sive Delta [9th] and just four Latin manuscripts)

Reads ldquoAnd if anyone causes one of these little ones who beshylieve in me to sin it would be better for him to be thrown into the sea with a large millstone tied around his neckrdquo

(The NIV translators have done the right thing by not footnoting with a reference to ldquosome mssrdquo ldquoearly mssrdquo or ldquothe earliest mssrdquo excluding ldquoin merdquo Rare wisdom for the translation committee)

The Majority text reads ldquoto stumblerdquo (or ldquoto entice to sinrdquo ldquoto offendrdquo ldquoto entraprdquomdashskanshydalise)The NASB omits ldquoin merdquo after ldquobelieverdquo this is inshycorrect again according to the vast majority Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A recent interlinear by Zondervan inserts the words ldquoto sinrdquo underneath the NA Greek that excludes them

Mark 944 mdash ldquoWhere their worm dieth not and the fire is not quenchedrdquo (Also repeated in verses 46 and 48)

(Parenthetical material above adshyded by author)

(Also see Matthew 1721)

Based on the modern Greek critical apparatus the ldquoNUrdquo text the ESV completely deletes verses 44 and 46 The footnote reads ldquo5 Some manuscripts add verses 44 and 46 (which are identical with verse 48)rdquo

(Essentially modern critics have foregone the true Greek readingmdashin the face of enormous evidence against itmdashbecause of their two most-beloved MSS Aleph and B Another of their revered sources C opposes as do four other unshycials Families 1 and 13 and a few others)

NASB reads ldquo[where their worm does not die and the fire is not quenched] Footnote reads ldquoVv 44 and 46 which are identical to v 48 are not found in the early MSS rdquo (Emphasis mine)

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealshying to modernsrsquo liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelmshying Byzantine text copied in the Antiochian region)

NIV omits the verse then adds the footnote ldquo44where their worm does not die and the fire is not quenched 45Some manuscripts hell where their worm does not die and the fire is not quenchedrdquo

(The NIV committee chose to be even more irresponsible than that of the NASB by deleting the verse entirelymdashmore deceptive and sinshyister activity by the NIV translatshyors Removal here in effect min-imizes the penalty of eternal damnation)

Translators distort the truth in the NASB footnote These words are not found in two MSS of the fourth century (Aleph B) but they are found in two Greek MSS of the fifth (A D) Also the words appear in the Peshitta and Old Latin the Majority text and in 14 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV ESV NASB NIV PROBLEMMark 1021 mdash ldquo 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 merdquo

(Note that the KJV does transpose the final two clauses ldquofollow merdquo and ldquotaking up thy crossrdquo also changing the tense)

(See Matthew 1624 Luke 923)

ESV ldquo You lack one thing go sell all that you have and give to the poor and you will have treasure in heaven and come follow mersquordquo

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo beshylievers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo believers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority textrsquos opposition eight uncialsmdashincluding Aleph B C and Dmdashthe Vulgate (5th cent) the Bohairic a few MSS of the Sahidic and several other manushyscripts)

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omisshysion reduces the burden of dis shy cipleship How convenient for the modernistic critical translatshyors and their readers Supportshying the Byz text are 19 signishyficant uncials Family 13 (13 mss) the Harclean the Gothic the Sinaitic and more

Mark 1024 mdash ldquoAnd the disshyciples were astonished at his words But Jesus answereth again and saith unto them Chilshydren how hard is it for them that trust in riches to enter into the kingdom of Godrdquo

(Also see Matthew 1924 Mark 1025 and Luke 1825)

ESV reads ldquolsquoChildren how difficult it is 2 to enter the kingdom of Godrsquordquo Footnote reads ldquo2 Some manuscripts add for those who trust in richesrdquo

(The translators omitted ldquoanswershyingrdquo before ldquosaidrdquo In the ESV reshyverse interlinear the Greek aposhytheosis appears but is not transshylated in English)

NASB reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(The basis for the omission of the clause ldquo for them that trust in richesrdquo are only Aleph B Delta [9th] Psi [8th or 9th] the Sahidic Coptic [3rd or 4th] and a few of the Bohairic Coptic [3rd or 4th])

NIV reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(Jesus mentions money and riches at least 31 times in the New Testashymentmdashone of His most-emphasshyized topics Yet in a critical verse here a modernistic textual apparshyatus based on a minority of corrupt manuscripts is used to defy one of the most-profound points in Scripshyturemdashthat a preoccupation with wealth often precludes salvation)

The Majority text (not some manuscripts) reads ldquofor the ones having put confidence in riches (chreacute-ma) to enter into the kingdom of God rdquo Again the translators fail to folshylow their own Greek source text Three of the oldest five extant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the ESV The footnote reads ldquo4 Some manuscripts add verse 26 But if you do not forgive neither will your Father who is in heaven forgive your trespassesrdquo

(The NA-UBS exclude this verse despite its importance The Father will not forgive onersquos sins until heshe first forgives those of others against himher)

Verse 26 is bracketed to indicate suspicion about validity Footshynote reads ldquoEarly mss do not contain this vrdquo

(The minority text is supported only by seven uncialsmdashincluding Aleph and Bmdashand portions of the Armenian and Ethiopic plus a few other manuscripts)

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Families 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV ESV NASB NIV PROBLEMMark 1333 mdash ldquoTake ye heed watch and pray for ye know not when the time isrdquo

(The KJV actually is a bit idiomatshyic here The literal translation from the Majority text is ldquoBe watchful stay awake and pray for you do not know when the time isrdquo)

ESV reads ldquoBe on guard keep awake 1 For you do not know when the time will comerdquo Footshynote reads ldquo1 Some manuscripts add and prayrdquo

(The ESV translators have chang-ed the tense in English The Byz Textus Receptus and critical texts each read kairos estin ldquotime isrdquo Obviously this is a change for alshyleged ldquoeasier readingrdquo but it is inshycorrect The time when something ldquoisrdquo is the time it will occur)

NASB reads ldquoTake heed keep on the alert for you do not know when the appointed time will comerdquo

(The translators evidently out of their own personal preference simply took the liberty of adding ldquoappointedrdquo here It does not apshypear in the Majority or NU Greek Why do these ldquoscholarsrdquo think they have the authority to tamper with the Word of God)

NIV reads ldquoBe on guard Be alert You do not know when that time will comerdquo Footnote reads ldquoSome manuscripts alert and prayrdquo

(The Greek blēpete [blayacute-peh-tay] means ldquobeholdrdquo ldquobewarerdquo ldquoseerdquo ldquotake heedrdquo ldquoperceiverdquo or ldquolook onrdquo [or ldquotordquo] not ldquobe on guardrdquo Agrupnite means ldquoto keep awakerdquo or ldquoto watchrdquo The NU does not contain proseuchesthe ldquoto prayrdquo)

The Majority text under girds the KJV as do 25 significant uncials Families 1 amp 13 the Vulgate several Old Latin and once again the Peshitta and Harclean Thus ldquosomerdquo is outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority defense Only in codices B and D plus several other MSS)

Mark 1528 mdash ldquoAnd the Scripshyture was fulfilled which saith And he was numbered with the transgressorsrdquo

(Modern critics argue that this verse is an interpolation an insershytion by a misled scribe But the verse fulfills prophecy)

The ESV omits this verse just placing a footnote despite the fact that the verse fulfills the prophecy of Isaiah 5312 Footnote reads ldquo5 Some manu-scripts insert verse 28 And the Scripture was fulfilled that says lsquoHe was numbered with the transgressorsrsquordquo

NASB contains the verse with question ldquo[And the Scripture was fulfilled which says lsquoAnd he was numbered with transshygressorsrsquo] Footnote reads ldquoEarly mss do not contain this vrdquo

(Yes the few ldquoearliestrdquo extantmdashexisting and usablemdashmanuscripts from the second and fourth centurshyies [papyry and uncials] do not contain this verse But the Byzshyantine majority dates back to at least the fourth century)

NIV omits the verse then adds the footnote ldquo27Some manushyscripts left 28and the scripture was fulfilled which says lsquoHe was counted with the lawless onesrdquo (Isaiah 5312)

Two significant Greek MSS some Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The ESV includes the entire passhysage but inside double brackets to seriously question its validity as ldquohighly doubtfulrdquo A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament The note header reads ldquo[SOME OF THE EARLIEST MANUSCRIPTS DO NOT INCLUDE 169-20] 1rdquo (ldquoSomerdquo are two)

(The footnote whose marker appears after verse 20 partially readsldquo1 Some manuscripts end the book with 168 others include verses 9-20 immediately after verse 8 rdquo)

The NASB includes the passage but adds the footnote ldquoLater mss add vv 9-20rdquo

(ldquoAddrdquo refers to modernsrsquo belief that some scribe[s] inserted the words into manuscripts dating back no further than about the elshyeventh century)

The NIV also includes the passhysage but questions its authentishycity by placing the following content in brackets between verses 8 and 9 ldquoThe earliest manuscripts and some other anshycient witnesses do not have Mark 169-20rdquo

The fact is yes the two oldest manuscripts (excluding fragshyments) do not include this passhysage But out of the extant 5300-plus NT Greek witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative biblical scholars (for 500 years) have labeled in fact as two of the three most-corrupt extant ldquoold uncialsrdquomdashAleph and B Aleph and B are the only uncials omitting these verses

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMMark 1021 mdash ldquo 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 merdquo

(Note that the KJV does transpose the final two clauses ldquofollow merdquo and ldquotaking up thy crossrdquo also changing the tense)

(See Matthew 1624 Luke 923)

ESV ldquo You lack one thing go sell all that you have and give to the poor and you will have treasure in heaven and come follow mersquordquo

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo beshylievers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority Greek omits the key phrase apas ton stauron ldquotaking up the crossrdquo The cross is the daily burden of obedience to Godrsquos wordmdasha command most unwelshycome to todayrsquos ldquolukewarmrdquo believers)

The independent clause ldquotake up thy cross rdquo is omitted

(The minority textrsquos opposition eight uncialsmdashincluding Aleph B C and Dmdashthe Vulgate (5th cent) the Bohairic a few MSS of the Sahidic and several other manushyscripts)

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omisshysion reduces the burden of dis shy cipleship How convenient for the modernistic critical translatshyors and their readers Supportshying the Byz text are 19 signishyficant uncials Family 13 (13 mss) the Harclean the Gothic the Sinaitic and more

Mark 1024 mdash ldquoAnd the disshyciples were astonished at his words But Jesus answereth again and saith unto them Chilshydren how hard is it for them that trust in riches to enter into the kingdom of Godrdquo

(Also see Matthew 1924 Mark 1025 and Luke 1825)

ESV reads ldquolsquoChildren how difficult it is 2 to enter the kingdom of Godrsquordquo Footnote reads ldquo2 Some manuscripts add for those who trust in richesrdquo

(The translators omitted ldquoanswershyingrdquo before ldquosaidrdquo In the ESV reshyverse interlinear the Greek aposhytheosis appears but is not transshylated in English)

NASB reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(The basis for the omission of the clause ldquo for them that trust in richesrdquo are only Aleph B Delta [9th] Psi [8th or 9th] the Sahidic Coptic [3rd or 4th] and a few of the Bohairic Coptic [3rd or 4th])

NIV reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

(Jesus mentions money and riches at least 31 times in the New Testashymentmdashone of His most-emphasshyized topics Yet in a critical verse here a modernistic textual apparshyatus based on a minority of corrupt manuscripts is used to defy one of the most-profound points in Scripshyturemdashthat a preoccupation with wealth often precludes salvation)

The Majority text (not some manuscripts) reads ldquofor the ones having put confidence in riches (chreacute-ma) to enter into the kingdom of God rdquo Again the translators fail to folshylow their own Greek source text Three of the oldest five extant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the ESV The footnote reads ldquo4 Some manuscripts add verse 26 But if you do not forgive neither will your Father who is in heaven forgive your trespassesrdquo

(The NA-UBS exclude this verse despite its importance The Father will not forgive onersquos sins until heshe first forgives those of others against himher)

Verse 26 is bracketed to indicate suspicion about validity Footshynote reads ldquoEarly mss do not contain this vrdquo

(The minority text is supported only by seven uncialsmdashincluding Aleph and Bmdashand portions of the Armenian and Ethiopic plus a few other manuscripts)

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Families 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV ESV NASB NIV PROBLEMMark 1333 mdash ldquoTake ye heed watch and pray for ye know not when the time isrdquo

(The KJV actually is a bit idiomatshyic here The literal translation from the Majority text is ldquoBe watchful stay awake and pray for you do not know when the time isrdquo)

ESV reads ldquoBe on guard keep awake 1 For you do not know when the time will comerdquo Footshynote reads ldquo1 Some manuscripts add and prayrdquo

(The ESV translators have chang-ed the tense in English The Byz Textus Receptus and critical texts each read kairos estin ldquotime isrdquo Obviously this is a change for alshyleged ldquoeasier readingrdquo but it is inshycorrect The time when something ldquoisrdquo is the time it will occur)

NASB reads ldquoTake heed keep on the alert for you do not know when the appointed time will comerdquo

(The translators evidently out of their own personal preference simply took the liberty of adding ldquoappointedrdquo here It does not apshypear in the Majority or NU Greek Why do these ldquoscholarsrdquo think they have the authority to tamper with the Word of God)

NIV reads ldquoBe on guard Be alert You do not know when that time will comerdquo Footnote reads ldquoSome manuscripts alert and prayrdquo

(The Greek blēpete [blayacute-peh-tay] means ldquobeholdrdquo ldquobewarerdquo ldquoseerdquo ldquotake heedrdquo ldquoperceiverdquo or ldquolook onrdquo [or ldquotordquo] not ldquobe on guardrdquo Agrupnite means ldquoto keep awakerdquo or ldquoto watchrdquo The NU does not contain proseuchesthe ldquoto prayrdquo)

The Majority text under girds the KJV as do 25 significant uncials Families 1 amp 13 the Vulgate several Old Latin and once again the Peshitta and Harclean Thus ldquosomerdquo is outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority defense Only in codices B and D plus several other MSS)

Mark 1528 mdash ldquoAnd the Scripshyture was fulfilled which saith And he was numbered with the transgressorsrdquo

(Modern critics argue that this verse is an interpolation an insershytion by a misled scribe But the verse fulfills prophecy)

The ESV omits this verse just placing a footnote despite the fact that the verse fulfills the prophecy of Isaiah 5312 Footnote reads ldquo5 Some manu-scripts insert verse 28 And the Scripture was fulfilled that says lsquoHe was numbered with the transgressorsrsquordquo

NASB contains the verse with question ldquo[And the Scripture was fulfilled which says lsquoAnd he was numbered with transshygressorsrsquo] Footnote reads ldquoEarly mss do not contain this vrdquo

(Yes the few ldquoearliestrdquo extantmdashexisting and usablemdashmanuscripts from the second and fourth centurshyies [papyry and uncials] do not contain this verse But the Byzshyantine majority dates back to at least the fourth century)

NIV omits the verse then adds the footnote ldquo27Some manushyscripts left 28and the scripture was fulfilled which says lsquoHe was counted with the lawless onesrdquo (Isaiah 5312)

Two significant Greek MSS some Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The ESV includes the entire passhysage but inside double brackets to seriously question its validity as ldquohighly doubtfulrdquo A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament The note header reads ldquo[SOME OF THE EARLIEST MANUSCRIPTS DO NOT INCLUDE 169-20] 1rdquo (ldquoSomerdquo are two)

(The footnote whose marker appears after verse 20 partially readsldquo1 Some manuscripts end the book with 168 others include verses 9-20 immediately after verse 8 rdquo)

The NASB includes the passage but adds the footnote ldquoLater mss add vv 9-20rdquo

(ldquoAddrdquo refers to modernsrsquo belief that some scribe[s] inserted the words into manuscripts dating back no further than about the elshyeventh century)

The NIV also includes the passhysage but questions its authentishycity by placing the following content in brackets between verses 8 and 9 ldquoThe earliest manuscripts and some other anshycient witnesses do not have Mark 169-20rdquo

The fact is yes the two oldest manuscripts (excluding fragshyments) do not include this passhysage But out of the extant 5300-plus NT Greek witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative biblical scholars (for 500 years) have labeled in fact as two of the three most-corrupt extant ldquoold uncialsrdquomdashAleph and B Aleph and B are the only uncials omitting these verses

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMMark 1333 mdash ldquoTake ye heed watch and pray for ye know not when the time isrdquo

(The KJV actually is a bit idiomatshyic here The literal translation from the Majority text is ldquoBe watchful stay awake and pray for you do not know when the time isrdquo)

ESV reads ldquoBe on guard keep awake 1 For you do not know when the time will comerdquo Footshynote reads ldquo1 Some manuscripts add and prayrdquo

(The ESV translators have chang-ed the tense in English The Byz Textus Receptus and critical texts each read kairos estin ldquotime isrdquo Obviously this is a change for alshyleged ldquoeasier readingrdquo but it is inshycorrect The time when something ldquoisrdquo is the time it will occur)

NASB reads ldquoTake heed keep on the alert for you do not know when the appointed time will comerdquo

(The translators evidently out of their own personal preference simply took the liberty of adding ldquoappointedrdquo here It does not apshypear in the Majority or NU Greek Why do these ldquoscholarsrdquo think they have the authority to tamper with the Word of God)

NIV reads ldquoBe on guard Be alert You do not know when that time will comerdquo Footnote reads ldquoSome manuscripts alert and prayrdquo

(The Greek blēpete [blayacute-peh-tay] means ldquobeholdrdquo ldquobewarerdquo ldquoseerdquo ldquotake heedrdquo ldquoperceiverdquo or ldquolook onrdquo [or ldquotordquo] not ldquobe on guardrdquo Agrupnite means ldquoto keep awakerdquo or ldquoto watchrdquo The NU does not contain proseuchesthe ldquoto prayrdquo)

The Majority text under girds the KJV as do 25 significant uncials Families 1 amp 13 the Vulgate several Old Latin and once again the Peshitta and Harclean Thus ldquosomerdquo is outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority defense Only in codices B and D plus several other MSS)

Mark 1528 mdash ldquoAnd the Scripshyture was fulfilled which saith And he was numbered with the transgressorsrdquo

(Modern critics argue that this verse is an interpolation an insershytion by a misled scribe But the verse fulfills prophecy)

The ESV omits this verse just placing a footnote despite the fact that the verse fulfills the prophecy of Isaiah 5312 Footnote reads ldquo5 Some manu-scripts insert verse 28 And the Scripture was fulfilled that says lsquoHe was numbered with the transgressorsrsquordquo

NASB contains the verse with question ldquo[And the Scripture was fulfilled which says lsquoAnd he was numbered with transshygressorsrsquo] Footnote reads ldquoEarly mss do not contain this vrdquo

(Yes the few ldquoearliestrdquo extantmdashexisting and usablemdashmanuscripts from the second and fourth centurshyies [papyry and uncials] do not contain this verse But the Byzshyantine majority dates back to at least the fourth century)

NIV omits the verse then adds the footnote ldquo27Some manushyscripts left 28and the scripture was fulfilled which says lsquoHe was counted with the lawless onesrdquo (Isaiah 5312)

Two significant Greek MSS some Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The ESV includes the entire passhysage but inside double brackets to seriously question its validity as ldquohighly doubtfulrdquo A note header immediately precedes verse 9 in the ESV reverse inter-linear New Testament The note header reads ldquo[SOME OF THE EARLIEST MANUSCRIPTS DO NOT INCLUDE 169-20] 1rdquo (ldquoSomerdquo are two)

(The footnote whose marker appears after verse 20 partially readsldquo1 Some manuscripts end the book with 168 others include verses 9-20 immediately after verse 8 rdquo)

The NASB includes the passage but adds the footnote ldquoLater mss add vv 9-20rdquo

(ldquoAddrdquo refers to modernsrsquo belief that some scribe[s] inserted the words into manuscripts dating back no further than about the elshyeventh century)

The NIV also includes the passhysage but questions its authentishycity by placing the following content in brackets between verses 8 and 9 ldquoThe earliest manuscripts and some other anshycient witnesses do not have Mark 169-20rdquo

The fact is yes the two oldest manuscripts (excluding fragshyments) do not include this passhysage But out of the extant 5300-plus NT Greek witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative biblical scholars (for 500 years) have labeled in fact as two of the three most-corrupt extant ldquoold uncialsrdquomdashAleph and B Aleph and B are the only uncials omitting these verses

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMLuke 128 mdash ldquoAnd the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee blessed art thou among womenrdquo

ESV reads ldquo Greetings O favored one the Lord is with yourdquo 3 Footnote reads ldquo3 Some manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly is more suitable ldquoGreetshyingsrdquo to the woman who bore Godrsquos Son hardly is worthy Also ldquoblessedrdquo is based on a different Greek word eulogetos)

NASB reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readingmdashespecially the Majority)

NIV reads ldquo Greetings you who are highly favored The Lord is with yourdquo

(The minority textsrsquo only recourse are Aleph B L [9th] Psi [8th or 9th] Family 1 [five mss] several other Greek manuscripts and the Sahidic Bohairic and Armenian versions)

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significant uncials the Peshitta and Harc-lean the Gothic and Eth-iopic plus the Vulgate and several of the Old Latin read as above Modern translators are pro-ducing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defying (rightfully) historical vener-ation of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasoning for omissionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and on earth peace among those whom he fashyvorsrdquoa Footnote readsldquoa Other ancient authorities read peace goodwill among peoplerdquo

(The overwhelming evidence against the NU text not only inshycludes 90-95 percent of the extant Greek but also 12 significant unshycials Families 1 and 13 the Peshyshitta and more)

Reads ldquo Glory to God in the highest And on earth peace among men with whom He is pleasedrdquo Footnote reads ldquoLit of good pleasure or of good willrdquo

(No footnote for any other readingmdashespecially the Majority)

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

(Supporting the NA-UBS apparshyatus are only Aleph A B D W the Gothic and Vulgate several Old Latin and the Sahidic Coptic [3rd or 4th Egyptian])

Firstly the majority of mss have Greek text closely matching the KJV reading secondly the ldquomodernrdquo readshying derived from four of the earliest five MSS is nonshysensical because God wishes good will to ALL PEOPLE (This is widely attested in Scripture It is only against those who finally reject Christ that God releases His eternal wrath)

Luke 243 mdash ldquoAnd when they had fulfilled the days as they reshyturned the child Jesus tarried beshyhind in Jerusalem and Joseph and his mother knew not of itrdquo

(Also in verse 33)

ESV ldquoAnd when the feast was ended as they were returning the boy Jesus stayed behind in Jerusalem His parents did not know it rdquo

(ldquo The feast was endedrdquo is not correct according to the minority Greek The NU text in the ESV reshyverse interlinear New Testament reads kai tas hemeras teleiosanshyton ldquoand when they had comshypleted the time [of the feast] rdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

(The NA UBS and Majority Greek texts all read the same yet the modern translators evidently have inserted ldquofeastrdquo in verse 43 to clarify the circumstancesmdashnot the meaning As often is the case in the NASB no footnote is provided for any other reading)

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

(The NU text reads goneis ldquoparshyentsrdquo but the Byz text 90-95 percent of extant Greek holds the fort plus 18 significant uncials the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopian several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMLuke 44 mdash ldquoAnd Jesus anshyswered him saying It is written That man shall not live by bread alone but by every word of Godrdquo

(Also see Matthew 43 4)

ESV reads ldquoAnd Jesus answered him lsquoIt is written ldquoMan shall not live by bread alonerdquorsquordquo

(With no support but the modshyernistically critically acclaimed MSS Aleph [Sinaitic] and Vatican [B] plus L and W some Greek cursives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevertheless is omitted)

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

(The absence of ldquobut by every word of Godrdquo possibly might be an error of haplographymdasha scribal error of omission because of disshytraction from copying or simple fatigue Otherwise it is either a direct copying from a corrupt scribal exemplar [source mss] or a scribal interpolation [insertion] based on belief)

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo

(Again the footnote only attributes the quotation to its scriptural orishygin in Deuteronomy 83 But the OT scriptural reference is trunshycated)

Two of the oldest five extant Greek NT MSS omit ldquobut by every word of Godrdquo However another two of the earliest five include the phrase The Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some Old Latin

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One 3 listen to himrsquordquo Footnote reads ldquo3 Some manuscripts my Belovedrdquo

(It may be that many modern critshyics view this scribal error as a refshyerence to Isaiah 421 [ldquo my chosen one in whom my soul deshylightsrdquo] but Matt 317 Mk 111 Lk 322 and 1 Peter 117 refer to Jesus as ldquobeloved Sonrdquo)

Reads ldquo This is my Son My Chosen One listen to Himrdquo

(No footnote for any other reading As always the modernistic translashytion committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theorshyies beliefs and preferences)

Reads ldquo This is my Son whom I have chosen listen to himrdquo

(No footnote for any other reading As always the modernistic transshylation committees do not wish to confuse the readers with the factsmdashbut only to present the Word of God based on their own skewed theories beliefs and preferences)

Only five significant Greek unshycials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest exshytant manuscripts codices A and C much more reliable than modern scholarsrsquo favorites (Aleph B) also support the Byz

Luke 956 mdash ldquoFor the Son of man is not come to destroy menrsquos lives but to save them And they went on to another vilshylagerdquo

(Also see Matthew 1811 and Luke 1910)

ESV 2 ldquoAnd they went on to anshyother villagerdquo Footnote (after verse 55) reads ldquo 2 Some manushyscripts add and he said lsquoYou do not know what manner of spirit you are of for the Son of Man not to destroy peoplersquos lives but to save themrsquordquo(Many among the Byzantine text-type of mssmdashnot an overwhelming majoritymdashinclude this verse in its entirety plus the TR seven unshycials families 113 several Old Latin (2nd) the Peshitta others)

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the material inshyside is considered ldquohighly doubtshyfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

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

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your namerdquorsquordquo

(ldquoOther ancient authoritiesrdquo No ldquoThe vast majority of authorities including some ancient onesrdquo)

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

(ldquoSome manuscriptsrdquo is highly deceptive as the clear majority of manuscripts and of nearly every type include ldquoOur Father who art in heaven rdquo)

The Majority text reads ldquoOur Father in the heavens Let your kingdom come let Your will be done as in heaven also upon the earthrdquo Not some mashynuscriptsmdashthe vast majority Furthermore 21 significant unshycialsmdashincluding A and Cmdashand Family 13 (13 cursives) some of the Old Latin plus the Peshyshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majorshyity) text

Luke 112b mdash ldquoThy kingdom come Thy will be done as in heaven so in earthrdquo

ESV ldquoYour kingdom comerdquo NASB ldquoYour kingdom comerdquo Footnote reads ldquo112 1 Later mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(A theory commonly held by modern biblical scholarsmdashldquoharshymonizationrdquo Modernists have invented an entire vernacular in defense of their clearly corrupted manuscript base)

NIV ldquo your kingdom comerdquob

b 2 Some manuscripts come May your will be done on earth as it is in heavenrdquo

(Again ldquosome manuscriptsrdquo is a monumental understatement)

The vast majority of manushyscripts support the KJV readshying Majority text 23 significshyant uncials Family 13 (cursshyives) several Old Latin (2nd

cent) the Peshitta and Harcshylean the Ethiopic Family 13 Only uncials B and L P75 Family 1 the Armenian some Greek cursives the Vulgate and Armenian others oppose Note that ldquolaterrdquo uncials (6th-9th) support the KJV by a marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

ESV reads ldquoAnd Peter said lsquoSee we have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoSee [or ldquolookrdquo or ldquobehold] we have left our homes and followed yourdquo The essential difference here is the use of idios [ldquoour ownrdquo or ldquoour homesrdquo] in the NU Greek versus panta [ldquoallrdquo] in the Majority ldquo What we hadrdquo as often in the HCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a conshytemporary readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading Minority evidence stands in only four uncials a few other Greek MSS a few of the Sahidic Coptic and the Bohairic and Armenian)

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

(No footnote for any other reading The overwhelming manuscript evidence supporting the vast mashyjority of the Greek are 20 significshyant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The ESV does follow its own Greek source text The NASB and NIV though close to their underlying Greek sources still are not entirely accurate (ldquostylizationrdquo) The Majority text reads ldquoAnd Peter said lsquoSee we have left all and folshylowed yoursquordquo Supporting the critical text are Aleph-2 (2nd

corrected) B D and L plus a few other Greek a few Old Latin much of the Coptic and the Armenian

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

ESV reads ldquoBut stay awake at all times praying that you may have strength to escape all these things that are going to take place and to stand before the Son of Manrdquo

(The Greek agrupneite [ag-roop-knit-ay] means ldquobe awakerdquo and ldquowatchrdquo so ldquostay awakerdquo is an acceptable English translationmdashthough probably not preferred ldquoHave strength to escaperdquo appears in only about 45 of the extant NT Greek uncials)

NASB reads ldquoBut 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 Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

NIV reads ldquoBe 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 Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorshyrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The ESV NASB and NIV nullify the pre-tribushylational rapture seeming to inshydicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers from the Antichristrsquos deadly persecushytion But the pre-tribulational rapture is biblical See these passages Luke 1734-36 1 Corin 1551 52 1 Thess 415-17 Rev 310 It is scripshytural fact that those accepting Christ as Savior before the Tribulation begins will be taken to heaven ldquoto meet the Lord in airrdquo (1 Thess 417) Overwhelming evidence supshyports the Byzantine text

Luke 2243 44 mdash ldquoAnd 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 groundrdquo

(ldquoAs it wererdquo in this context does not signify that the intensity of Christrsquos angst compares his sweat drops to blood as a simile based on the subjunctive tense Rather the Greek word egeneto (from ginomai) means His sweat literally ldquobecamerdquo blood )

Reads ldquoAnd there appeared to him an angel from heaven strengthening him And being in an agony he prayed more earnshyestly and his sweat became like great drops of blood falling down to the groundrdquo 4 Footnote reads ldquo4 Some manuscripts omit verses 43 and 44rdquo

(The translators have been judishycious defying the RSV and other moderns by leaving these verses then footnoting But notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to Christs blood as metaphorical only)

Verses are included without note

(Nevertheless the NASB still uses the Greek osei meaning ldquolikerdquo or ldquoasrdquomdasha metaphorical reference rather than literalmdashconcerning Christrsquos blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

(Other minority support are the Sinaitic [4th] Sahidic [3rd or 4th] a few Bohairic [3rd or 4th] and one Old Latin manuscript)

Yes some early manuscripts including at least four of the oldest (including two ancient papyrus fragments) omit these versesmdashamong a total of nine-plus Greek in opposition to the Byzantine But the vast major shy ity include the verses including two of the earliest five Greek MSS Jesus was God but He also was such in human form 100 divine and 100 human In His humanity he felt angst and needed strength This did not render Him less than God Other support comes from 21 main uncials the Syriac Peshyshitta and Harclean and the Arshymenian and Ethiopic

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey also blindfolded him and kept asking him lsquoPro-phesy Who is it that struck yoursquordquo

(ldquoAlsordquo does not appear in the NU Greek apparatus neither does any reference [ldquokeptrdquo] to persisting in querying Jesus This is implied in the Greek text)

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo(The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] which is based on the NA Greek does not renounce the Majority or TR readings dirshyectly by including this footnote ldquoa autou to prosopon kai included by TR after eparotonrdquo [ldquoon the face andrdquo after ldquowere asking rdquo] Hence the translators did not deny the reading outshyrightly However they footnoted it using Greek making it both cryptic and almost unnoticeable to almost anyone not fluent in Greek)

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

(In the interlinear referred to at immediate left underneath the Greekldquoproφήτευσονrdquo (pro-phēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the trans-lators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The ESV NASB and NIV omit any reference to the actual contact point [the face] of the beating The Majority text reads ldquoAnd covering him they were striking His face and were asking Him saying rdquo Only eight specified Greek uncials of the 5300-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harc-lean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate support the Majority The NArsquos central support are P75 (3nd) some of Aleph and B For moderns the corrupt P75 is the decisive underpinning of Coshydex Vaticanus (B)

Luke 2334a mdash ldquoThen said Jeshysus Father forgive them for they know not what they dordquo

(NKJV footnote reads ldquoNU-Text brackets the first sentence as a latshyer editionrdquo NU refers to the curshyrent naturalistic ldquocritical textrdquo an apparatus containing editorial changes incorporated into the Scriptures by modernists of the 18th 19th 20th and 21st centuries)

ESV ldquoAnd Jesus said lsquoFather forgive them for they know not what they dorsquordquo 1 Footnote reads ldquo1 Some manuscripts omit the sentence And Jesus what they dordquo

(The vast majority of extant [existshying and usable] manuscripts Byzshyantine and otherwisemdashabout 99 percent overallmdashinclude this verse So why is it considered so dubious by modern liberal critics Simply because it opposes their venerated Aleph [ldquo1rdquomdashfirst-corshyrected] and B plus the fourth of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 Others among the paushycity of minority support are uncials W Theta and 0124 [6th] a few Byzantines the Sinaitic [3rd or 4th] and portions of the Bohairic)

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

(The footnote indicates the entire first part of verse 34 is lacking in some manuscripts The result is that only the ldquobrdquo portion the second half ldquoAnd they divided up his clothes by casting lotsrdquo exists in these aforementioned manu-scripts This is a heinous omisshysion)

The translators in modern vershysions claim that this portion of the verse may have been later added to some Modern transshylators also are mitigating Godrsquos command for forgivenessmdashfirst by eliminating Jesusrsquo forgiveshyness for His murderers then by omitting a reference to biblical human forgiveness of one anshyother Casting doubt on any of Godrsquos Word is a very serious offense and some scribes of long ago have done this heremdashwith compliance from modern liberals The overwhelming lot of the Majority text here is supshyported by 24 significant uncials and five other Greek the Vulshygate the Peshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMLuke 2412 mdash ldquoThen arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondering in himshyself at that which was come to passrdquo

(The KJV is a bit idiomatic here with ldquoand stooping down he beshyheldrdquo rather than ldquoand stooping to look inrdquo but the phraseology is inshyconsequential to the meaning Nevertheless the English translashytion should be more accurate)

ESV reads ldquoBut Peter rose and ran to the tomb stooping and looking in he saw the linen cloths by themselves and he went home marveling at what had happenedrdquo

(Once again a senseless deviation from what appears in the Majority Greek source text the translators using the English ldquowent homerdquo despite the Greek reading apel-then ldquoto go offrdquo or ldquoto departrdquo The NA-UBS the NT apparatuses upon which the ESV is based [along with occasional help from the Syriac Peshitta]) differ in their readings here The NA27 reads ldquoAnd stooping and looking in he saw he went homerdquo The UBS3 meanwhile instead reads ldquohaving stooped down he went off to himselfrdquo The translators went with the NA reading here)

NASB reads ldquoBut 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 happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 mss or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorrect Supporting the Mashyjority reading are modernsrsquo fashyvorite manuscripts Aleph and B plus their highly esteemed P75 papyrus In addition coshydices 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 reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armen-ian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Mo-derns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particushylar fancy in a context

Luke 2440 mdash ldquoAnd when he had thus spoken he shewed them his hands and his feetrdquo

(Also see John 2020)

Reads ldquoAnd when he had said this he showed them his hands and his feetrdquo

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at im-medishyate right the ESVrsquos The Reformashytion Study Bible [2005] and The Greek-English Reverse Interlinear New Testament English Standard Version no mention is made of verse 40rsquos deletion in the Greek Both the ESV and the NASB are based partially on the same Greek apparatus)

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source texts the NU [NA27 and UBS4] do not include verse 40 as indicated in The Zondervan Greek and Engshylish Interlinear New Testament [NASBNIV] But from the same Greek editions the ESV reverse interlinear general editor John Schwandt does include verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them his hands and feetrdquo

Only the corrupt Codex D (Beza) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

(The Byzantine Text and Textus Receptus each read kai ldquoandrdquo in this context)

ESV ldquo and that repentance and forgiveness of sins should be proclaimed in his name to all nashytions beginning from Jerusshyalemrdquo

(The Greek aphesin means ldquoforshygivenessrdquo ldquodeliverancerdquo ldquoremisshysionrdquo and ldquolibertyrdquo so both remisshysion in the KJV and forgiveness in the ESV are correct The Greek for the verse in both versions reads identically However ldquoshould be proclaimedrdquo is an incorrect transshylation of the Greek keruchthenai which is in the aorist passive infinshyitive Correctly it should read ldquois to be proclaimedrdquo)

NASB ldquo And that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

(In the Byzantine text [essentially the Majority text] accurate transshylation of the Greek is ldquois to be proshyclaimedrdquo [or ldquopreachedrdquo] The KJVrsquos ldquoshould berdquo is close)

NIV ldquo And repentance and forgiveness of sins will be preached in his name to all nashytions beginning at Jerusalemrdquo

(It is interesting that the NU text used by all but the KJV here reads eis ldquoforrdquo rather than kai ldquoandrdquo yet the ESV and NIV read ldquoandrdquo in the English translation This probshyably means that these two translashytion committees realized the Greek error and abandoned their own source for this single word Again the moderns vacillate between Greek texts not believing in the pure sanctity of either)

Although the Greek source unshyderlying all of these modern versions is the same notice how the NASB deviates Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separ ate The Majority 22 significant uncials and five other specified Greek Families 113 several Old Latin the Vulgate the Harclean the Armenian and the Ethiopic dominate Only Aleph B P75 the Peshitta and the Sahidic and Bohairic opshypose

John 118 mdash ldquoNo man hath seen God at any time the only begot shy ten Son which is in the bosom of the Father he hath declared himrdquo

(The Greek monogenes means ldquoonly-bornrdquo or ldquoonlyrdquo specifically in the sense referring to the unique identity of Godrsquos Sonmdashp 2116 Strongrsquos Complete Word Study Concordance)

ESV reads ldquoNo one has ever seen God the only God 1 who is at the Fatherrsquos side 2 he has made him knownrdquo Footnotes read ldquo1

Or the only one who is God some manuscripts the only Son 2 Greek in the bosom of the Fatherrdquo

(The reading ldquoonly Godrdquo defies the Byz text and simply is wrong The NA-UBS Greek does use the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is much-preshyferred ldquoBegottenrdquo means the Fathshyer generated Christ in the flesh ldquoGodrdquo [theos] should be ldquoSonrdquo [uios])

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo(ldquo Godrdquo is incorrect here As for the Byz reading most editions of the Majority text err here by usshying the term ldquoexplainedrdquo rather than ldquorevealedrdquo The KJVrsquos ldquodeshyclaredrdquo is closer to correct Howshyever in this unique context acshycording to the Theological Dicshytionary of the New Testament [one volume abridged] only here is the correct usage ldquorevealedrdquo [no obshyject])

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo

(The only opposition to the Mashyjority and its supporters here are P66 P75 Aleph Aleph-1 B C L the Peshitta a few Harclean the Bohairic and some Ethiopic This against not only the Byz but also 19 significant uncials Families 1 amp 13 some Old Latin the Harc-lean and others)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (acshycording to Greek) No 2 ldquoOnly begotten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monogenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoNo one has ascended into heaven except he who desshycended from heaven the Son of Manrdquo 1 Footnote reads ldquo1 Some manuscripts add who is in heavshyenrdquo

(Removing the last verse portion ignores the fact that Christ eternshyally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the Boshyhairic)

Reads ldquoNo one has ever gone into heaven except the one who came from heavenmdashthe Son of Mand rdquo Footnote reads ldquo d 13 Some manuscripts Man who is in heavenrdquo(The NU Greek reads anābebaken ldquoascendedrdquo and katabasacute ldquodescenshydedrdquo yet the English is so pedanticmdashldquogonerdquo and ldquocamerdquo)

The minority Greek removes reference to the fact that since His ascension Jesus has been and will remain in heaven forshyevermore Support for the KJV majority of Greek 18 signifishycant uncials the Vulgate Famishylies 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harcshylean the Armenian and several Old Latin

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMJohn 315 mdash ldquoThat whosoever believeth in him should not per shy ish but have eternal liferdquo

(ldquoShouldrdquo ldquomayrdquo or ldquowillrdquo [have]mdashGk έχω (ekhacute-ō)mdash are used variously in different versions of the Textus Receptus Majority text and NAUBS [ldquoNUrdquo])

ESV reads ldquo That whoever believes in him may have eternal liferdquo 2 Footnote reads ldquo2 Some interpreters hold that the quotashytion ends at verse 15rdquo

(What does this cryptic footnote mean This is very suspicious Now modernism shows its true colors Modernistic scholars are more than translatorsmdashalso inter shy preters)

NASB reads ldquoSo that whoever believes will in Him have eternshyal liferdquo Footnote reads e 15 Or believes may have eternal life in himrdquo

NIV reads ldquoThat everyone who believes in Him may have eternshyal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5300-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor 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 hadrdquo

Omission of verse 4 is followed by this footnote ldquo5 Some manu-scripts insert wholly or in part waiting for the moving of the water 4for an angel of the Lord went down at certain seasons into the pool and stirred the washyter whoever stepped in first after the stirring of the water was healed of whatever disease he hadrdquo

(Not ldquosome manuscriptsrdquo but the vast majority Once again flagrant deception by the translators)

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible Many conshytemporary biblical scholars and theologians embrace this unbelievshying position)

This verse omitted Footnote reads ldquoSome less important manuscripts paralyzedmdashand they waited for the moving of the waters From time to time an anshygel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

(The footnote not only denies Godrsquos divine power but also refers to the Majority text as ldquoless imshyportant manuscriptsrdquo)

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Armenian portions as well as two other versions do not include these words But the vast majority do include them including one of the earliest and a revision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words removes the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoTruly truly I say to you whoever believes has eternal liferdquo

(No footnote appears in the ESV regarding this egregious omission Why are the words ldquoon merdquo not included Mostly because modernsrsquo beloved Aleph B C and D oppose plus P66 This in the face of more than 95 percent of extant Greek manuscriptsmdashand nearly all other existing evidence)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

(No footnote for any other varishyant)

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

(No footnote for any other varishyant)

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate MS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMJohn 859 mdash ldquoThen they took up stones to cast at him but Jeshysus hid himself and went out of the temple going through the midst of them and so passed byrdquo

(Also see Luke 430)

Reads ldquoSo they picked up stones to throw at him but Jesus hid himself and went out of the templerdquo

(No footnote appears to represent any variant including the Majority text which finishes the verse with ldquo having gone through their midst and passed by thusrdquo)

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek mss)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other readingmdashnor any footnote at all)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supershynatural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

ESV reads ldquoIf God is glorified in him God will also glorify him in himself and glorify him at oncerdquo

(Both the NA-UBS Greek and the English of the ESV are very close to the Majority text in this inshystance)

NASB reads ldquo if God is glorified in Him God will also glorify Him in Himself and will glorify Him immediatelyrdquo

(Both the NA Greek and the Engshylish of the NASB are essentially identical to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and Bohairshyic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to 2 Samuel 12mdashGod telling David the Messiah will emerge from his bloodline ldquoLoinsrdquo signify ldquoprocreshyative powerrdquo according to Strongrsquos Complete Word Study Concordance p 2125)

ESV ldquoBeing therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants on his thronerdquo

(The English above the Greek source does read as above but the ESV Greek reads differently karshypou tes osphuos ldquofruit [of] his loinsrdquo The translators substitutshying have misunderstood the true meaning or thought readers would not understand)

NASB ldquoBut he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his thronerdquo(The omission of ldquoraise up Christrdquo is traced to the ancient argument that Christ will return in the fleshmdasha great divide between light and darkness between good and evil between God and Satan It also is interesting that in the 1881 ERV based on the Westcott-Hort Greek text only ldquoaccording to the fleshrdquo was removed)

NIV ldquoBut he was a prophet and knew that God promised him on oath that he would place one of his descendants on his thronerdquo

(The corrupt Greek underlying this translation centrally is based upon four of the five ldquoold uncialsrdquo Other support includes some Byz three Old Latin the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek mss dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the un-godlyrdquo

(The Majority text from the Byzshyantine Greek reads ldquoFor yet Christ while we were weak in due time on behalf of the ungodly diedrdquo)

ESV reads ldquoFor while we were still weak at the right time Christ died for the ungodlyrdquo

(The ESV English reading is very close to being absolutely correct from the NA Greek Kata kairon these two words together more specifically mean ldquodue timerdquo rather than ldquoright timerdquo Reads Strongrsquos Complete Word Study Concordance p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opshyportune time in due timerdquo Yes it is Godrsquos timing but ldquoappointedrdquo simply is not correct from the Greek)

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two specified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is incorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

(Thomas Holland explains that Alshyexandrians believe[d] that ldquodittoshygraphyrdquomdashthe repetition of textmdashaccounts for the final 10 words a duplication of the words from verse 4 But why move backward from v 4 to v 1mdasha major slip)

Reads ldquoThere is therefore now no condemnation for those who are in Christ Jesusrdquo 1 Footnote reads ldquo1 Some manuscripts add who walk not according to the flesh (but according to theSpirit)rdquo(No footnote serves to inform readers that more than 90 percent of extant mss oppose this abbrevishyated reading)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo

(The minority text has substantial support in six Greek manuscripts and the Ethiopian Sahidic and Bohairic versions plus two MSS of the Old Latin Spearheading the Greek are early uncials Aleph B C and D)

Reads ldquoTherefore there is now no condemnation for those who are in Christ Jesusrdquo Footnote reads ldquoa 1 Some later manushyscripts Jesus who do not live acshycording to the sinful nature but according to the Spiritrdquo(The NA 27 also lists the Greek mss 6 1506 1739 1881 and a ldquofew othersrdquo plus the Egyptian and Ethiopic and Origen [d 254] as supporting the minority)

Again observe the NIV footshynote referring to ldquosome later manuscripts rdquo Most of the mss incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo The final independent clause is repetitious but again Greek is a language of redundancy and repetition)

ESV ldquo as it is written ldquoHow beautiful are the feet of those who preach the good newsrdquo

(Did some misguided scribe reshymove a ldquoredundantrdquo portion of this verse simply because it sounded repetitive Did he not know that Greek uses repetition and double positives [and negatives] for emphasis)

NASB ldquo Just as it is written lsquoHOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGSrsquordquo

(No footnote whatsoever appears after this abbreviated verse This despite the fact that more than 90 percent of extant NT Greek manushyscripts oppose it)

NIV ldquo As it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo

(The footnote only provides the source of the quotation Isaiah 527)

Majority reading ldquo just as it is written lsquoHow beautiful are the feet of the ones preaching the gospel of peace of the ones proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV ESV NASB NIV PROBLEMRomans 1410c mdash ldquoFor we shall all stand before the judgshyment seat of Christrdquo

(Note that John 522 reads ldquoFor the Father judgeth no man but hath committed all judgment unto the Sonrdquo Modern translations inshyclude this verse unchanged yet they omit the above reference to Christ)

ESV reads ldquo judgment seat of Godrdquo

( bήmati tou Θeou [bayʹ-mat-ee | too | thehʹ-oo] ldquo judgshyment seat of Godrdquo is in the minorshyity text yes but it simply is biblicshyally and theologically incorrect [See note at left] It should read bamati tou Cristou [bayʹ-mat-ee | too | krist-oo] ldquo judgshyment seat of Christrdquo)

NASB reads ldquo judgment seat of Godrdquo

(Christ will be performing both judgments Rev 2011 12 deshyscribes the ldquoGreat White Throne Judgmentrdquo that for the conshydemned It details how earth and heaven will flee from Jesus Reshyminiscent of unbelievers hiding at the Second Coming)

NIV reads ldquo judgment seat of Godrdquo

(No footnote exists to apprise the reader of alternative variantsmdashsuch as those of the Textus Reshyceptus and the Majority text)

The vast majority of extant mss read ldquoof Christrdquo Modern transshylators adopt the minority readshying because it is upheld by four of their five beloved ldquoold unshycialsrdquo codices Aleph (4th ) A (5th) B (4th) and C (5th) This may originate from lower Christologyrsquos genesis in first century Gnosticism Backing the Majority are eight significshyant uncials the Peshitta and Harclean the Vulgate Gothic (4th) Armenian others

1 Corinthians 739 mdash ldquoThe 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 Lordrdquo

Reads ldquoA wife is bound to her husband as long as he lives But if her husband dies she is free to be married to whom she wishes only in the Lordrdquo

(What is missing in the modern versions is the Greek nomon[nom´-on] ldquoregulationrdquo ldquolawrdquo ldquoprinciplerdquo)

Reads ldquoA wife is bound as long as her husband lives but if her husband is dead she is free to be married to whom she wishes only in the Lordrdquo

(In the translatorsrsquo collective opinshyion the testimony of four of the five ldquoold uncialsrdquo outweighs the Greek Majority and overwhelming overall witness)

Reads ldquoA 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 Lordrdquo

The Majority text reading is as the KJV Others supporting it are the venerable Syriac Peshyshitta and the Harclean correcshyted versions of Aleph (2) and D (1) and more Omitting ldquobound by the lawrdquo complies with most of those ldquoearliest readingsrdquo inshycluding P46 (papyrus) But omitting ldquobound by the lawrdquo removes a specific reference to Godrsquos law

1 Corinthians 922 mdash ldquoTo 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 somerdquo

ESV ldquoTo the weak I became weak that I might win the weak I have become all things to all people that by all means I might save somerdquo(The simple omission of os [as] here most probably is an accishydental scribal error but it changes meaning dramatically Also notice no footnote for the Majority readshying)

NASB ldquoTo 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 somerdquo

(The spiritually unregenerate may not comprehend the difference between ldquoweakrdquo and ldquoas weakrdquo)

NIV ldquoTo the weak I became weak to win the weak I have beshycome all things to all men so that by all possible means I might save somerdquo

(ldquoPossiblerdquo is not in the Greek Did the committee or stylists think that without this word readers would confuse the meaning with the common phrase used to convey a modern sense of certainty)

The Majority reads ldquoas weakrdquo plus a corrected Aleph (2) C and the Greek of D (ldquoDgrrdquo) seven significant Greek uncials and four others Aleph A B and P46 oppose (Paul became like-minded with the weak to relate to them he did not back shy slide to become weak ) Joining the Majority are the Peshitta Harklean Armenian Ethiopic and more

1 Corinthians 1124b mdash ldquoAnd 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 merdquo

Reads ldquolsquoThis is my body which is for you rsquordquo Footnote reads ldquo Some manuscripts broken forrdquo

(Still other MSS read ldquogivenrdquo Joining five minority uncials are Vulgate and Armenian portions plus a few other MSS)

Reads ldquoThis is my body which is for you rdquo

(Godrsquos Word was corrupted early by scribal incompetence and gnostic teachings It then was scrushypulously attended and purified for 1500 years Then some ldquoauthoritshyiesrdquo located Aleph and B)

Reads ldquoThis is my body which is for you rdquo

(In both Greek source texts the word uper [hoop-er´] appears but a clearly poor contextual translashytion is made by moderns ldquoforrdquo is used rather than ldquoon the part ofrdquo or ldquofor the sake ofrdquo)

The vast majority (Byz) read ldquobrokenrdquo ldquoBrokenrdquo is a dual reference to the bread and Christrsquos person Only Aleph A B C and P46 oppose plus more Greek The third Aleph writer (of three) and correctors three and two of C and D respectshyively agree with the Majority

KJV ESV NASB NIV PROBLEM1 Corinthians 1129 mdash ldquoFor he that eateth and drinketha unwor shy thily eateth and drinketh damnashytion to himself not discerning the Lordrsquos bodyrdquo

ESV reads ldquoFor anyone who eats and drinks without disshycerning the body eats and drinks judgment on himselfrdquo

(The NA Greek reads falsely ldquowithout discerningrdquo from the Greek mē diakrinōn ldquoto discernrdquo ldquoto judgerdquo etc Again this reading is supported by less than 10 of extant mss)

NASB reads ldquoFor he who eats and drinks eats and drinks judgshyment to himself if he does not judge the body rightlyrdquo

(Opposing the Majority reading are only P46 Aleph A B and C plus the Sahidic and Bohairic and portions of the Ethiopic [4th or 6th] plus additional Greek)

NIV reads ldquoFor anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himselfrdquo

(Additional Majority support comes from the Syriac Peshitta [2nd] and Harclean the Gothic [4th] and Armenian [5th] plus more)

The Majority text reads ldquounshyworthilyrdquo and ldquobody of the Lordrdquo Partaking of the eleshyments does not evoke Godrsquos judgment obviously but partishycipating without due reverence for Christ and without forgiveshyness of onersquos fellow man The vast majority support the KJV plus Aleph-2 C-3 D and much more

2 Corinthians 517 mdash ldquoThereshyfore if any man be in Christ he is a new creature old things are passed away behold all things are become newrdquo

Reads ldquoTherefore if anyone is in Christ he is a new creation The old has passed away beshyhold the new has comerdquo

(ldquoAnyonerdquo or ldquoany manrdquo are the same in Greek tis but the NU Greek has kaina gegonon ldquothe new has comerdquo rather than goshygone kaina ta tanta ldquoall things have become newrdquo)

Reads ldquoTherefore if anyone is in Christ he is a new creature the old things passed away behold new things have comerdquo

(Just as the NIV following no footnote exists for any other readshying)

Reads ldquoTherefore if anyone is in Christ he is a new creation the old has gone the new has comerdquo

(Supporting the five ldquoold uncialsrdquo of the NA apparatus are four other Greek MSS several Vulgate and a few of the Peshitta Bohairic [Coptic] Armenian and Ethiopic)

Again the Majority text reads ldquoall thingsrdquo but modern comshymittees are infatuated with Aleph A B C D and P46 ldquoAllrdquo firmly accentuates that Christ has spiritually regenershyated and redeemed each believshyer from the otherwise eternal ramifications of hisher deshypraved nature In the regenerate person all is new Supporting the Byz are the Harclean Gothic five significant uncials and seven others and more

2 Corinthians 129 mdash ldquoAnd 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 merdquo

(Note the Greek word ldquoepiskenoordquo has unique meaning in this NT context according to the Theoloshygical Dictionary of the New Testashyment [Abridged] p 1043)

ESV ldquoBut he said to me ldquoMy grace is sufficient for you for my power is made perfect in weaknessrdquo Therefore I will boast all the more gladly of my weaknesses so that the power of Christ may rest upon merdquo

(The ESV deviates some from the RSV in line with the Byz But in line with the KJV it has erred in using ldquorest upon merdquo)

NASB ldquoAnd He has said to me lsquoMy grace is sufficient for you for power is perfected in weakshynessrsquo Most gladly therefore I will rather boast about my weakshynesses so that the power of Christ may dwell in merdquo

(Omissionmdashthe most common scribal errormdashof just the Greek mon [ldquomyrdquo] between ldquoforrdquo and ldquopowerrdquo makes all the difference)

NIV ldquoBut he said to me lsquoMy grace is sufficient for you for my power is made perfect in weaknessrsquo Therefore I will boast all the more gladly about my weaknesses so that Christrsquos power may rest upon merdquo

(See ESV note at left)

The NU text has substantial testimony yet remains clearly overwhelmed by 95+ percent of extant Greek The ESV and NASB are absolutely erron-eous Not any power ldquois made perfect in weaknessrdquo but only Christrsquos power (Greek episk-enόō in this unique context means ldquoto enter or take up residencerdquomdashnot ldquorest uponrdquo or ldquowork throughrdquo etc) Even two published versions of the Majority are wrong here

Galatians 31 mdash ldquoO foolish Galatians who hath bewitched you that ye should not obey the truth before whose eyes Jesus Christ hath been evidently set forth crucified among yourdquo

Reads ldquoO foolish Galatians Who has bewitched you It was before your eyes that Jesus Christ was publicly portrayed as cruci-fiedrdquo

(ldquo Among yourdquo is significant because it indicates that all people share blame for Christrsquos death)

Reads ldquoYou foolish Galatians who has bewitched you before whose eyes Jesus Christ was publicly portrayed as crucifiedrdquo

(Omitting the clause ldquothat you should not obey the truthrdquo is a critical blunder here)

Reads ldquoYou foolish Galatians Who has bewitched you Before your very eyes Jesus Christ was clearly portrayed as crucifiedrdquo (The Greek proegraacutephe means ldquoevidently set forthrdquo ldquoannounc-edrdquo or ldquowritten aforerdquo not ldquoexhibshyitedrdquo or ldquoclearly portrayedrdquo)

The vast majority of the extant 5300-plus Greek NT mss inshyclude the clause omitted in the modern versions as well as six significant Greek and more One of Satanrsquos chiefest intenshytions is to separate believers from the truthmdashhence only parshytial truth presented here

KJV ESV NASB NIV PROBLEMGalatians 316 17 mdash ldquoNow to Abraham and his seed were the promises made He saith not And to seeds as of many but as of one And to thy seed which is Christ And this I say that the covenant that was confirmed beshyfore of God in Christ the law which was four hundred and thirshyty years after cannot disannul that it should make the promise of none effectrdquo

ESV reads ldquoNow the promises were made to Abraham and to his offspring It does not say ldquoAnd to offspringsrdquo referring to many but referring to one ldquoAnd to your offspringrdquo who is Christ 17 This is what I mean the law which came 430 years afterward does not annul a covenant previshyously ratified by God so as to make the promise voidrdquo

(After substituting ldquooffspringrdquo and ldquooffspringsrdquomdashthe latter not a legitshyimate word in Englishmdashthe ESV implements ldquoto onerdquo rather than again using ldquooffspringrdquo Why Variety And why not encourage learning rather than purveying palatability by using ldquoseedrdquo and ldquoseedsrdquo in the text then footnoting with ldquooffspringrdquo This is about selling ldquoBiblesrdquo)

NASB reads ldquoNow the promises were spoken to Abraham and to his seed He does not say lsquoAnd to seedsrsquo as referring to many but rather to one lsquoAnd to your seedrsquo 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 promshyiserdquo

(Notice how ldquoin Christrdquo is omitted from the phrase ldquoGod in Christrdquo again wrongfully dissociating Godrsquos Son from the process Christ is the promised seed only through whom salvation comes This omisshysion is incongruous with the previshyous reference to Christ here In adshydition no footnote appears to acshyknowledge any other reading)

NIV reads ldquoThe promises were spoken to Abraham and to his seed The Scripture does not say lsquoand to seedsrsquo meaning many people but lsquoand to your seedrsquo 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 promshyiserdquo(Notice ldquoin Christrdquo is omitted from the phrase ldquoGod in Christrdquo again wrongfully dissociating Godrsquos Son Christ is the promised seed only through whom salvation comes This omission is incongrushyous with the previous reference to Christ Also note that the words ldquopeoplerdquo and ldquopersonrdquo do not apshypear in the NU Greek but rather have been added by the translators [or their ldquostylistsrdquo] These terms are unnecessary clarification Neishyther is ldquoThe Scripturerdquo necessary for clarification Finally ldquoset asiderdquo incorrectly translates akurshyoi which means ldquoto disannulrdquo ldquoto invalidaterdquo or ldquoto make of none effectrdquo)

The Majority reading in v 17 is ldquoGod in Christrdquo The modshyern Greek critical apparatus (NU) based largely on devishyant manuscripts Sinaiticus (Aleph) and Vaticanus (B) omits the entire portion spanshyning ldquoAnd this I say God in Christrdquo No explanation acshycompanies this serious omisshysion John 13 says that ldquoAll things were made through [Christ]rdquo signifying also that Jesus existed before the world was created Many modern ldquoBiblerdquo translators much like the Gnostic Docetists and Adshyoptionistsmdash largely of the first through third centuriesmdashdonrsquot seem amenable to the concept that Jesus is in fact God Opposing the majority evidence also are A C P Psi and P46 both Coptic versions the Vulgate (5th) the Ethiopic (4th or 6th) version and a few Old Latin

Galatians 47 mdash ldquoWherefore thou art no more a servant but a son and if a son then an heir of God through Christrdquo

(Here ldquoheir of God through Christrdquo is used similarly in Roshymans 817 ldquojoint-heirs with Christrdquomdashfrom the Greek sugkleroshynomai [soong-klay-ron-omacute-ahee])

Reads ldquoSo you are no longer a slave but a son and if a son then an heir through Godrdquo

(Who has made us co-heirs with Him through our belief in His vicarious bloody sacrifice on the cross Jesus Christ the Son)

Reads ldquoTherefore you are no longer a slave but a son and if a son then an heir through Godrdquo

(Minority support exists in uncials Aleph A B C F and G plus some additional Greek MSS as well as in P46 several Old Latin [2nd] the Vulgate and the Bohairshyic Armenian and some of the Ethiopic)

Reads ldquoSo you are no longer a slave but a son and since you are a son God has made you also an heirrdquo

(Conversely the vast majority of mss are supported by Aleph-2 C-3 D K and L ldquoGod through Jeshysus Christrdquo appears in six other Greek MSS plus the Syriac Peshyshitta and Harclean and a few of the Ethiopic)

Omitting ldquothrough Christrdquo is a profound distortion of the doctrine that all believers are heirs to God through Jesus ChristmdashONLY through Christ Five other NT verses state this directly or imply it Believers are indeed ldquoco-heirsrdquo with and through Christ but it is only through Christ that we receive our heirship ldquoThrough Christrdquo clearly establishes this docshytrine here

KJV ESV NASB NIV PROBLEMGalatians 615 mdash ldquoFor in Christ Jesus neither circumcision avail-eth any thing nor uncircumshycision but a new creaturerdquo

ESV reads ldquoFor neither cirshycumcision counts for anything nor uncircumcision but a new creationrdquo

(The translators are well aware that something is missingmdashldquoin Christ Jesusrdquomdashin their Greek beshycause in this case they add ldquoanyshythingrdquo which is not supported by their Greek Also the translation committee just as in the RSV translates estin as ldquocountsrdquo when more-accurate renderings are ldquomeanrdquo ldquoprofitrdquo [avail] or ldquoreshymainrdquo)

NASB reads ldquoFor neither is cirshycumcision anything nor uncirshycumcision but a new creationrdquo

(Again translators justify using this reading based largely on the authority of Codex B They also leverage the antiquity of P46 [3rd

cent Pauline epistles] the Syriac Harclean [7th] the Gothic [4th ] and a scattered few others Opposshying are not only the Majority Greek but also nine significant uncials the Vulgate and others Even four of the five ldquoold uncialsrdquo oppose B here)

NIV reads ldquoNeither circumshycision nor uncircumcision means anything what counts is a new creationrdquo

(Again a loose and undignified translation The MajorityTRKJV read that neither circumcision nor uncircumcisionmdashalso metaphors for a purificational distinction within the OT dispensationmdashhave any spiritual significance among believers)

The Majority text nine signishyficant uncials the Old Latin and others under gird the KJV reading A paltry minority of MSS and versions have the ldquomodernrdquo reading Removing ldquoin Christ Jesusrdquo nullifies the meaning of the verse because the essence of it is that plainly in Christ circumshycision has no true significshyance it is a ritual entirely disshyassociated from eternal kingshydom applicability It is in Christ only that our lives have true significance

Ephesians 59 mdash ldquo(For the fruit of the Spirit is in all goodness and righteousness and truth)rdquo

(All Greek source texts compared herein the Byz Majority the Texshytus Receptus and the NU do not include a verb after ldquoSpiritrdquo or ldquolight so the respective translation committees have selected their own preferences However the most appropriate form probably is the simple being form ldquoisrdquo)

Reads ldquo(for the fruit of light is found in all that is good and right and true)rdquo

(Note that agathosune [goodness] is translated as ldquogoodrdquo and dikashyiosune [righteousness] as ldquorightrdquo This is translational deliberateness in replacing traditional theological terms within what feigns being Godrsquos Word This caters to alleged ldquoeasier readingrdquo and worse still a deprecation of biblical majesty)

Reads ldquo(for the fruit of the Light consists in all goodness and righteousness and truth) rdquo

(The NU text is consistent in wrongfully using ldquolightrdquo utilizing some form of phōs [abstract light] in several locations of the New Testamentmdashrather than the correct pneuma [spirit wind life breath] Also because the Holy Spirit is the ldquoagentrdquo of activity in the beshyliever ldquoSpiritrdquo must be correct Christ is the ldquolightrdquo of godliness in us but the Spirit directs and enab-les our righteousness)

Reads ldquo for the fruit of the light consists in all goodness righteousness and truth) rdquo

(Note that the only version among those discussed herein the NIV removes kai ldquoandrdquo from between ldquogoodnessrdquo and ldquorighteousnessrdquo The NIV is noted for its frequent omission of conjunctions [and but or etc] to improve ldquoreada-bilityrdquo Again this committee thinks it is rightful in altering Godrsquos Word)

The Greek in the source texts for modern versions is ldquophōsrdquo (luminousnessmdashheavenly bodshyies splendor around Godrsquos throne) rather than ldquopneumardquo (spirit) But the Majority text still leads the way plus four significant uncials seven other Greek P46 and the Harclean Galatians 522 lists the ldquofruit of the Spiritrdquo and it is the (Holy) Spirit which produces the ldquolightrdquo of Christrsquos righteousshyness in believersrsquo lives (See latermdash1 John 17)

Ephesians 530 mdash ldquoFor we are members of his body of his flesh and of his bonesrdquo

(Note This statement outrightly identifies believers with Christrsquos full humanity and His passion death and resurrection It is not inshytended to be interpreted literally as in Roman Catholicismrsquos celebshyration of the mass)

ESV ldquo because we are memshybers of his bodyrdquo

(The NU Greek source textmdashunshyderlying all versions herein except for the KJVmdashreads ldquo for we are members of his bodyrdquo though ldquobecauserdquo is correct in modern English)

NASB ldquo Because we are members of His bodyrdquo

(Like the ESV and NIV the NASB does not acknowledge the Majorshyity reading citing no other readshyings at all)

NIV ldquoFor we are members of his bodyrdquo(Modern textual authority for this reading only comprises three of the five ldquoold uncialsrdquo P46 uncial 048 and more Greek the Ethiopic and the Sahidic and Bohairic This against the Majority Aleph-2 D Codex Psi [8th or 9th] five other major Greek and six others speshycified plus the Peshitta Harclean Armenian and Vulgate)

The KJV stays with the Majorshyity text again The alternate reading found in minority MSS probably was an early scribal attempt to remove an indicashytion of Christrsquos humanity The Majority reading does more than simply refer to believers as the ldquobody of Christrdquo This is the process of sharing in Christrsquos death and resurrecshytion

KJV ESV NASB NIV PROBLEMPhilippians 26 7 mdash ldquoWho beshying in the form of God thought it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men rdquo

(The Majority and TR both use the word ekeacutenose (from kenoacuteō) ldquoto empty or abaserdquo in verse 7 but the KJV committee produced a more idiomatic translation)

ESV reads ldquo who though he was in the form of God did not count equality with God a thing to be grasped 7 but made himself nothing taking the form of a sershyvant being born in the likeness of menrdquo

(The ESV translators simply misshytranslated eauton ekenose [ldquoempshytied Himselfrdquo]) by using ldquomade himself nothingrdquo Ekenose [ek-eacute-noce-ay] means again ldquoto emptyrdquo or ldquoto abaserdquo)

NASB reads ldquoWho although He existed in the form of God did not regard equality with God a thing to be grasped but emptied himself rdquo

(Note that the NASB does corshyrectly translate the word ekenose [ek-enacute-oce] heremdashldquoemptiedrdquo)

NIV reads ldquoWho being in very nature God did not consider equality with God something to be grasped but made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek keno-acuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

The underlying Greek is differshyent as usualmdashremarkably disshyparate source texts based upon NT mss divergent in 8000 places (J A Moorman) The Majority text under girds the KJV Note that the KJV makes two critical points in this text 1) Christ is co-equal with God the Father yet 2) He willingly abased (Gk ldquokenόōrdquo) Himself while God in bodily form acshycepting the despised shame in the flesh The New Testament is a testimony to Jesusrsquo divinity yet the minority text denies it here

Colossians 36 mdash ldquoFor which thingsrsquo sake the wrath of God cometh on the children of dis shy obediencerdquo

Reads ldquoOn account of these the wrath of God is comingrdquo1 Footshynote reads ldquo1 Some manuscripts add upon the sons of disobedishyencerdquo

(The NA Greek omits the last clause but the UBS includes it The translators chose the NA27

reading over that of the UBS3 Omission follows the RSV)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobedishyencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disobediencerdquo

(The footnote casts doubtmdashonly two manuscriptsmdashon the validity of the reading Wrongfully confusshying)

Reads ldquoBecause of these the wrath of God is comingrdquo Footshynote reads ldquoSome early manuscripts coming on those who are disobedientrdquo

(Not many MSS [See right] But the Majority also is supported by Aleph A C D-1 F G K L P and Psi and six other specified uncials as well as by the Syriac Peshitta and Harclean the Gothic and Armenian and more)

The Majority reading is ldquochilshydren of disobediencerdquo (Greek for children and sons is the same ldquouihosrdquo [hweeacute-os]) This same phrase also appears in Eph 22 and 56 ldquoChildren of disobediencerdquo are unbeliev shy ers who thus habitually behave egregiously against Godrsquos willmdashthe class of the lost doomed to hell The only opposing MSS are B D P46 the Sahidic and some Ethiopic plus some of the Byz text

1 Thessalonians 11 mdash ldquoPaul and Silvanus and Timotheus unto the church of the Thessaloshynians 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 Christrdquo

(The 1550 Robert Estienne TR succeeding the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo Erasmus [1516] penned this before Tyndale)

ESV ldquoPaul Silvanus and Timothy To the church of the Thessalonians in God the Fathshyer and the Lord Jesus Christ Grace to you and peacerdquo

(Both the NA27 and UBS3 Greek do not include ldquofrom God our Father and the Lord Jesus Christrdquo No footnote even is included to reference another reading)

NASB ldquoPaul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace to you and peacerdquo

(NA-UBS are supported only by Greek MSS B F G and Psi severshyal Old Latin the Peshitta and Arshymenian plus some of the Coptic Sahidic [northern Egypt] and Ethiopic)

NIV ldquoPaul Silas and Timothy to the church of the Thessalonishyans in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footnotes read ldquoa1 Greek Silvanus a variant of Silas b1 Some early manuscripts you from God our Father and the Lord Jesus Christrdquo

The Majority has the greeting ldquo from God the Father and Jesus Christ the Sonrdquo Three of the earliest five MSS Aleph A and D (however corshyrupt in places) also read so The villainous Vaticanus (B) supports the minority variant This may have been an early scribal attempt to ldquoeliminate repetitionrdquo as has been done historically by scribes some Fathers and by many modern translators

KJV ESV NASB NIV PROBLEM1 Timothy 316 mdash ldquoAnd without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of angels preached unto the Gentiles beshylieved on in the world received up into gloryrdquo

Reads ldquoGreat indeed we conshyfess is the mystery of godliness He 3 was manifested in the flesh vindicated 4 by the Spirit 5 seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo Footnotes read ldquo3 Greek Who some manushyscripts God others Which 4 Or justified 5 Or vindicated in spiritrdquo

(Some other Greek manuscripts read ldquoHe whordquo but these are among the fewest)

Reads ldquoBy common confession great is the mystery of godliness He who was revealed in the flesh was vindicated in the Spirshyit seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo(Some other Greek manuscripts read ldquoHe whordquo as shown here but these are among the fewest extant ldquoHerdquo in the NIV has abundant support in Aleph D G and F a paucity of the Byz plus the Peshyshitta and Harclean the Armenian and the Gothic the Coptic and more But the Greek holds the most weight)

Reads ldquoBeyond all question the mystery of godliness is great He appeared in a body was vindicshyated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footnote reads ldquoc16 Some manuscripts God d16 Or in the fleshrdquo(Not only is ldquoappeared in a bodyrdquo incorrect according to the Greek but it also is plainly ignoble The Lord of glory ldquoappeared in a bodyrdquo rather than ldquowas manifest in the fleshrdquo Detestable)

As usual the Majority text reshybukes nearly all modern ldquoBiblerdquo versions reading ldquoGodrdquo The Greek for ldquoHerdquo ldquoGodrdquo and ldquoChristrdquo each is a different word ldquoWhordquo and ldquowhichrdquo are the same word in Greek Notice how the meaning is different among the variants within this context The third copies of Aleph and A C-2 and D-2 also read ldquoGodrdquo Elevshyen other specified Greek MSS read ldquoGodrdquo plus a few of the Vulgate This is one of the foreshymost passages clearly estabshylishing Godrsquos manifestation in the flesh in the form of His Son Jesus Christ

1 Timothy 410 mdash ldquoFor thereshyfore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believerdquo

(See 1 Peter 414)

Reads ldquoFor to this end we toil and strive 2 because we have our hope set on the living God who is the Savior of all people espeshycially of those who believerdquo Footnote reads ldquo2 Some manushyscripts and suffer reproachrdquo

The NASB also milder than the KJV reads ldquostriverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and strugshygling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reproachrdquo)

The NIV also mitigates the connotation with ldquostriverdquo(Aleph A and C plus the Greek in F [9th] and G [9th] support the minority text as do Psi [8th] and K [9th] and many other Greek Joining the Byz are Aleph-2 D eight other specified Greek the Peshitta and Harclean the Coptic the Armenian and much more)

The Majority reading supports ldquosuffer reproachrdquo as do Aleph-2 and Codex Beza (D) three major uncials and six others plus much more ldquoSuffer reshyproachrdquo places the rightful burshyden of discipleship and subshysequent receipt of rebuke etc on the believer Jesus said that faithful believers will be re shy proached

1 Timothy 65 mdash ldquo Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness from such withdraw thyselfrdquo

ESV ldquo and constant friction among people who are depraved in mind and deprived of the truth imagining that godliness is a means of gainrdquo

(Omitting the last sentence nullishyfies the doctrine of separation upon which believers are to center their lives)

NASB ldquo and constant friction between men of depraved mind and deprived of the truth who suppose that godliness is a means of gainrdquo

(The Greek apestereacutemenōn means both ldquodestituterdquo and ldquodeprivedrdquomdashthe compound root words being apo ldquoto separaterdquo and stereacuteo ldquoto depriverdquo Hence combining the words in effect enhances the potency of the Greek word Greek is a language of emphasis through repetition and the use of double positives and double negatives)

NIV ldquo and constant friction between men of corrupt mind who have been robbed of the truth and who think that godlishyness is a means to financial gainrdquo

(ldquoRobbedrdquo is both a legitimate meaning and a suitable application of the word apestereacutemenōn in this context)

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd

corrected) and five other major Greek plus the Syriac Peshitta and Harclean others Defying are largely Aleph A D F G and 048 plus the Coptic Vulshygate and some Byz Some miffed scribe(s) waswere ofshyfended by the separatist docshytrine prescribed by God through PaulmdashldquoWherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive yourdquo

mdash2 Corinthians 617

KJV ESV NASB NIV PROBLEMHebrews 13 mdash ldquoWho 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 rdquo

Reads ldquoHe is the radiance of the glory of God and the exact imprint of his nature and he upshyholds the universe by the word of his power After making purificashytion for sins he sat down at the right hand of the Majesty on highrdquo

(ldquoRadiancerdquo [apaugasma] is okay in this instance ldquoNaturerdquo [hupo-staacuteseos] rather than ldquopersonrdquo is acceptable ldquoImprintrdquo [charakter] rather than ldquoimagerdquo is fine)

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds 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 rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowershyful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

ESV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have begotten yoursquordquo

(The ESV largely follows the RSV but it has been degraded with conshytemporary language and changed word ordermdashand word addition as well It has a modern ldquoflowrdquo but sacrifices the KJVrsquos majesty)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

(According to the often-corrupt NU Greek text ldquoGodrdquo in fact is not included here but rather ldquoherdquo The Greek eipen means ldquohe saidrdquo rather than ldquoGod saidrdquo In multiple interlinears the word ldquoGodrdquo is inserted into the Greek)

NIV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicatshying that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men being His chosen instruments)

ESV reads ldquo but this one was made a priest with an oath by the one who said to him lsquoThe Lord has sworn and will not change his mind ldquoYou are a priest foreverrdquorsquordquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical wordmdasha theological term Furthermore the ESV reverse interlinear shows that the words ldquo one was made a priestrdquo were added in English)

Omits ldquoafter the order of Melchisedecrdquo

(Melchisedec was Abramrsquos and the peoplersquos first high priest and he represented all peoplemdashjust as Christ has replaced him to represshyent all believers now Jesusrsquo ldquoante-typerdquo Melchisedec here is simply left out of the priestly line that ends with Christ)

Omits ldquoafter the order of Melchisedecrdquo

(Only some Aleph copies with slight variants B C and P46 one Old Latin manuscript the Vulgate the Armenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchize-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV ESV NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying 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 rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoBut when Christ apshypeared as a high priest of the good things that have come2

then through the greater and more perfect tent (not made with hands that is not of this creshyation)rdquo Footnote reads ldquo2 Some manuscripts good things to comerdquo

(ldquoSome manuscriptsrdquo How about more than 99 )

Reads ldquoBut when Christ apshypeared as a high priest of the good things to come rdquo Footshynote reads ldquoTwo early mss read that have comerdquo

(ldquoTwo early MSSrdquomdashlikely Aleph and B Usually when modern vershysions refer to ldquoearly manuscriptsrdquo they mean the five ldquoold uncialsrdquo)

Reads ldquoWhen Christ came as high priest of the good things that are already here rdquo Footshynote reads ldquoSome early manuscripts are to comerdquo(Against the majority of extant manuscript evidence the NIV translators have chosen this abysshymal reading Undoubtedly this represents a deplorable liberal obshysession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footshynote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deshyceptionmdashmost being correct (majority) The Greek apparatus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

ESV reads ldquoFor you had comshypassion on those in prison and you joy-fully accepted the plunshydering of your property since you knew that you yourselves had a better possession and an abiding onerdquo

(The NA27 and UBS3 source texts read differently about who is in bonds ldquothoserdquo [tois] and ldquoprisonshyersrdquo [desmiois] respectively The Majority reads ldquoin my bondsrdquo [desmois mou])

NASB reads ldquoFor 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 onerdquo

(The NU Greek apparatus also reshyplaces ldquoFor indeed in my bonds you suffered with merdquo with ldquoAnd with the prisoners you cheerfully suffered rdquo Note that none of these modern versions accurately represents its own Greek)

NIV reads ldquoYou sympathized with those in prison and joyfully accepted the confiscation of your property because you knew that you yourselves had better and lasting possessionsrdquo

(The modern versions have relatshyively substantial support yet they remain overwhelmingly outnumshybered by the Majority second-corrected copies of Aleph and D seven other major uncials and the Peshitta Harclean and Armenian plus more)

The Majority text supports the existence of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-speshycific ldquoeternityrdquo and from ldquolastshying possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoBy faith Sarah herself received power to conceive even when she was past the age since she considered him faithful who had promisedrdquo

(The NA Greek reads spermatos ldquoseedrdquo or ldquoissuerdquomdashby implication ldquooffspringrdquomdashafter katabolēn ldquoconceiverdquo But for comprehenshysion and ldquostylizationrdquo purposes the committee omitted ldquooffspringrdquo from the English)

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan NASBNIV intershylinear inserts into the running inshyterlinear English ldquoAbraham was enabled to become a father rdquo despite the NA Greekrsquos reference only to Sarah Then in the English column only Sarah is mentioned)

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas eshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

(The NU text here breaks from the Byz and TR by emphasizing Abshyrahamrsquos role rather than Sarahrsquos)

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV ESV NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoThey were stoned they were sawn in two1 they were killed with the sword They went about in skins of sheep and goats destitute afflicted misshytreatedrdquo Footnote reads ldquo1 Some manuscripts add they were tempshytedrdquo

(Underlining mine)

(The footnote indicates the transshylators were certain that ldquothey were temptedrdquo was a later scribal intershypolation)

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-treatshyed rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adshyversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English here Also despite its abshysence from the NA Greek epeir-aacutesthesan ldquothey were temptedrdquo has been added in English)

Reads ldquoThey were stoned they were sawed in two they were put to death by the sword They went about in sheepskins and goatskins destitute persecuted and mistreated rdquo Footnote reads ldquoSome early manuscripts stoned they were put to the test rdquo(Because the Byzantine manushyscript tradition dates back to at least the fourth century [and likely earlier still] ldquosomerdquo probably is incorrectmdashwith ldquoearlyrdquo referring to MSS of the 7th century or before)

The Majority text supports the KJV Although the NU Greek source text supporting most modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo in-spirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

ESV ldquoDo you want to be shown you foolish person that faith apart from works is uselessrdquo

(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto pershyceiverdquo not ldquoto learnrdquo This is a bit of a stretch)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5300-plus Greek mss only the abominable B plus C support the minority text Also a few Vulgate several Old Latin and the Sahidic plus some Greek uncials pay misguided homage to the wretched Vaticanus)

NIV ldquoYou foolish man do you want evidence that faith without deeds is uselessrdquo Footnote reads ldquoSome early manuscripts deadrdquo

(Only two of the ldquoearliestrdquo [or ldquoearlyrdquo] manuscripts codices B and C read the Gk ldquoargōsacuterdquo unshyprofitable or inactive Only 11 othshyer MSS families and versions read ldquouselessrdquo)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

ESV reads ldquoYou adulterous people 3 Do you not know that friendship with the world is enshymity with God Therefore whoshyever wishes to be a friend of the world makes himself an enemy of Godrdquo Footnote reads ldquo3 Greek You adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Footnote is not included in the first edition of The Reformashytion Study Bible)

NASB reads ldquoYou 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 Godrdquo

(The UBS3 Greek also reads bou-lethe ldquomight planrdquo rather than ldquowishesrdquo)

NIV reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatshyred toward God Anyone who chooses to be a friend of the world becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta [2nd] Armenian [5th] Ethiopic [4th or 6th] and Coptic [two versions] plus some of the Byzantine mss)

The Majority supports ldquoadultershyers and adulteressesrdquo as does Aleph-2 Also supporting the Majority are seven other Greek uncials and the Syriac Harc-lean (7th) Note how only the NIV agrees with the KJV and the Byzantine text-type Min-ority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshyshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two vers] plus some of the Majority (Byz) manuscripts

KJV ESV NASB NIV PROBLEM1 Peter 122 mdash ldquoSeeing 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 ferventlyrdquo

(ldquoFerventlyrdquo was added by the KJV translators for emphasismdashunshynecessarily)

Reads ldquoHaving purified your souls by your obedience to the truth for a sincere brotherly love love one another earnestly from a pure heartrdquo

(An incomplete structure in the NA Greek led to the committee adding ldquoHavingrdquo But both minorshyity texts omit ldquothrough the Spiritrdquo)

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent supshyport in five significant uncials and many Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the Old Latin and Armenian)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient mashynuscript evidence (five of the oldest extant MSSmdashP72 [3rd

century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity text includes it as do six major uncials and some Arshymenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byz text Remember that the Greek always holds greatest weight because it is the original NT source language

1 Peter 22 mdash ldquoAs newborn babes desire the sincere milk of the word that ye may grow therebyrdquo

(The Majority text and the Textus Receptus each read ldquoby it you may growrdquo That is grow spiritually Note that according to the NT Greek texts of Erasmus [1516] Theodore Beza [1598] Tyndale [1526] and even the Majority textmdashall partial sources for the KJVmdashthe Authorized Version [1611 1769probably others] is someshywhat incorrectly translated as above in the first independent clause Each of the aforementioned Greek sources readsmdashalmost preshyciselymdashldquodesire [or lsquolong forrsquo] the pure [or lsquounadulteratedrsquo] spiritual [logikon] milk rdquo)

ESV ldquoLike newborn infants long for the pure spiritual milk that by it you may grow up into salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo Peterrsquos letter targeted recent Gentile Christian converts those who already knew Christ Thus he was exhorting these ldquonewborn babesrdquo in Christ to grow in the love and knowledge of the Savior by reading existing Scripture [Old Testament] Peter was notmdashas the ESV and its present brethren indicshyatemdashcommanding unbelievers to become saved by reading Scrip shy ture Salvation of the soul comes only through personal interaction with Christ sin confession repentshyance and acceptance of Christ as sovereign Lord over onersquos life)

NASB ldquo Like newborn bashybies long for the pure milk of the word so that by it you may grow in respect to salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos listeners hence substitutshying ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English transshylation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin reshyspect tordquo substituted for ldquoup tordquo or ldquoup intordquo bridging the gap be-tween the ByzTR and minority readings)

NIV ldquoLike newborn babies crave pure spiritual milk so that by it you may grow up in your salvationrdquo

(The NA Greek text reads ldquo by it you may grow up to (or ldquointordquo) salvationrdquo The English is a someshywhat sensible reading [ldquoup in yourrdquo] but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarificashytion [See KJV reading] And a beshyliever does not ldquogrow up tordquo salvashytionmdashonly an unbeliever and this still would represent an awkward reading These translators too have reached a compromising reading)

Majority reads ldquo by it you may growrdquo Writes J A Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASB translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct NU support are seven major uncials and much of the Greek cursives Old Latin Vulgate

1 Peter 316 mdash ldquoHaving a good conscience that whereas they speak evil of you as of evildo shy ers they may be ashamed that falsely accuse your good convershysation (behavior) in Christrdquo

(ldquoBehaviorrdquo inserted by author for clarification of antiquated term ldquoconversationrdquo)

Reads ldquo having a good conshyscience so that when you are slandered those who revile your good behavior in Christ may be put to shamerdquo

(The Greek for ldquospeaking evilrdquo or ldquoslanderingrdquo differs in the texts presentactive in MajorityTR pastpassive in critical text)

Reads ldquoAnd keep a good conshyscience so that in the thing in which you are slandered those who revile your good behavior in Christ will be put to shamerdquo(Only P72 and Psi many Greek cur-sives plus three of the Old Latin [2nd] the Vulgate [5th] Harclean and Armenian and the Sahidic represent the minority text apparatuses)

Reads ldquo keeping a clear conshyscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo(The NA actually reads ldquo so that in the very thing in which you are being slandered those who are reshyviling your good conduct in Christ will be put to shamerdquo)

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the right shy eous believer being falsely acshycused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz

KJV ESV NASB NIV PROBLEM1 Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSince therefore Christ suffered in the flesh 4 arm yourselves with the same way of thinking for whoever has suffered in the flesh has ceased from sinrdquo Footnote reads ldquo4

Some manuscripts add for us some for yourdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo(The Greek ennoian means ldquoinshytentrdquo ldquomindrdquo ldquothoughtrdquo ldquowillrdquo etc not ldquopurposerdquo)

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attitude because he who has suffered in his body is done with sinrdquo

(The Greek peacutepautai means ldquoto ceaserdquo ldquodesistrdquo or ldquorefrainrdquo not ldquobe donerdquomdasha bit of a stretch)

The Majority text Aleph-2 A and five other significant unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (3rd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind

2 Peter 121 mdash ldquoFor the prophshyecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghostrdquo(ldquo Came not in old timerdquo does not appear in the Byz text or most TR Erasmus was the origin ldquoCarriedrdquo or ldquobrought forthrdquo are much-preferable to ldquocamerdquo)

ESV ldquoFor no prophecy was ever produced by the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(ldquoProducedrdquo is quite a stretchmdashand unnecessarilymdashfrom ldquocarriedrdquo or ldquobrought forthrdquo some of the meanings of the Greek ēnechthē from the primary verb pherō)

NASB ldquoFor no prophecy was ever made by an act of human will but men moved by the Holy Spirit spoke from Godrdquo(The NA Greek reads theleacutemati ldquowillrdquo ldquoresolverdquo ldquopurposerdquo or ldquodesignrdquomdashldquowas ever maderdquo being a poor translation Notice the word-order change in last half)

NIV ldquoFor prophecy never had its origin in the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(The Majority text reads agioi anthropoi ldquoholy menrdquo The NA simply omits ldquoholyrdquo)

Again the vast majority of exshyisting Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Armenian

2 Peter 24 mdash ldquoFor 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 rdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell 2 and committed them to chains 3 of gloomy darkshyness to be kept until the judgshymentrdquo Footnotes read ldquo2 Greek Tartarus 3 Some manuscripts pitsrdquo

(The Greek Tartarosas means ldquohellrdquo or the lowest part of Hades not ldquopitsrdquo)

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reserved for judgment rdquo(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod Yet some modernists opt for the Greek reading appearing in the partial source of the 1881 ERVmdashWestcott amp Hortrsquos own Greek which reads seirois the masculine form The ERV reads so with many allies)

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo would be correct)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains [or lsquopitsrsquo] of thick (utter) darkness rdquomdashsimilar to the Byz Some modshyerns write such things as ldquo In prof writ is a pitrdquo (Thayer) Vinshycent wrote ldquoThe best texts substitute pits or cavernsrdquo The NA Greek does not include tartarosas ldquocast down to hellrdquo Tartarus is not ldquolower than Hadesrdquo but the lower part of it

2 Peter 310b mdash ldquoBut the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burned uprdquo

(The KJV translators used ldquogreat noiserdquo and ldquoshall melt with fervent heatrdquo from the more-refined Textus Receptus rather than following the shorter Majority text ldquoTerrible noiserdquo originated from Tyndale)

ESV reads ldquoBut the day of the Lord will come like a thief and then the heavens will pass away with loud noise and the elements will be dissolved with fire and the earth and everything that is done on it will be disclosedrdquob

Footnote reads b Other ancient authorities add will be burned uprdquo

(ldquo Being burned up will be desshytroyedrdquo and ldquo will be comshypletely burnedrdquo are the Byzantine readings The Old Latin Harclean and Ethiopic support)

NASB reads ldquo in which the heavens will pass away with a roar and the elements will be destroyed with intense heat and the earth and its works will be burned uprdquo Footnote reads ldquoTwo early mss read disshycoveredrdquo

(The Greek word rhoidzedon here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai meaning ldquowill be discoveredfound obshyserved or gatheredrdquo here is substishytuted in the NIVmdashand other modshyern versionsmdashfor pareleusontahai meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having different reading rather than ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot folshylow their own Greek The Byz is supported by six major un-cials the Harclean Bohairic

KJV ESV NASB NIV PROBLEM1 John 17 mdash ldquoBut if we walk in the light as he is in the light we have fellowship one with anothshyer and the blood of Jesus Christ his Son cleanseth us from all sinrdquo

(Understanding ldquolightrdquo properly in this context requires beyond supershyficial word study but the answer is found in a good lexicon ldquophōsrdquo (SRN 5457)mdashldquo(III) Figuratively moral and spiritual light and knowledge which enlightens the mind soul or conscience rdquo p 2176 Strongrsquos Complete Word Study Concordance)

(About walking in this ldquolightrdquo Henry Alford [nineteenth century] wrote that it is ldquo an identity in the essential element of our daily walk with the essential element of Godrsquos beingrdquo)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Iēshysou ldquoJesusrdquo This is the result of ancient scribal malice deliberately to dis-join the two terms which completely define Christrsquos idenshytity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purpose Christ and Messiah [Messias] each meaning ldquoAnointed Onerdquo)

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB withshyholds information that its translatshyors evidently think may confuse the reader concerning evidential weightmdasholder manuscripts versus number of manuscripts That is the translators hold back informashytion because they are sold on the ldquoearliest manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor] The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some Harclean and the Bohairic

1 John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

(As in both the Majority text and the Textus Receptus translators have added the English word ldquothingsrdquo to clarify meaning but the word obviously is not required for a complete understanding of the verse)

ESV ldquoBut you have been anoinshyted by the Holy One and you all have knowledgerdquo 1 Footnote reads ldquo1 Some manuscripts you know everythingrdquo (Which ones)

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the ESV reverse interlinear committee mistranslates as ldquoYou all have knowledgerdquo [Context is critical here] The ESV reverse interlinear folks misunderstood the phrase andor they thought contemporary readers would not comprehend It took more than 100 translators to get this wrong)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

(The translators deviated from the NU Greek which reads kai oidate pantes ldquoand you all knowrdquo In a reshycent Zondervan interlinear they simply added the English ldquothe truthrdquo into both the interlinear and regular English columns In the preface renowned Greek ldquoscholarrdquo and teacher Bill Mounce writes ldquoMay our work help all of you using this new interlinear to undershystand the wonderful truths of Godrsquos Word every word proceeding from Godrsquos mouth rdquo Modifying Scripture then proclaiming verbal inerrancy is wretched duplicity)

Some variation of ldquo you all know the truthrdquo may sound more correct but it is the result of either an inadvertent scribal error or a deliberate alteration Only Aleph B P and Psi plus a few Greek cursives and the Sahidic support this reading The meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harc-lean the Armenian and Ethiopic the Bohairic the Vulshygate others

KJV ESV NASB NIV PROBLEM1 John 43 mdash ldquoAnd 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 worldrdquo

Reads ldquo and every spirit that does not confess Jesus is not from God And this is the spirit of the antichrist of which you have heard that it is coming and now it is already in the worldrdquo

(The essence of this passage is not only to warn against those prophshyets 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 wellmdashnot just that Christ was not God From the first century Doshycetists held that Christ came as a ldquophantomrdquo form who was replaced by a separate fleshy ldquomanrdquo on the cross)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these transshylations Pro-modern usage against overwhelming mss evidence Byz six Greek unshycials the Peshitta amp Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

ESV ldquo for the great day of their wrath has comerdquo and who is able to standrdquo

(This scribal error is so obvious that one would expect the correct reading to take precedence Whose wrath is coming Obviously Godrsquos which will punish the wicked The unrighteous are not terrified Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo [Godrsquos])

NASB ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

NIV ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immeshydiately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Lat)

Revelation 2214 mdash ldquoBlessed are they that do his command shy ments that they may have right to the tree of life and may enter in through the gates into the cityrdquo

ESV reads ldquoBlessed are those who wash their robes so that they will have the right to the tree of life and may enter the city by the gatesrdquo

(The robes of glorified believers are washed to white in the Lambrsquos blood but not of their own merit)

NASB reads ldquoBlessed 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 cityrdquo

(Probably a reference back to Rev 79 wrongfully repeated here Most likely scribal error)

NIV reads ldquoBlessed 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 cityrdquo

(The Vulgate Sahidic Ethiopic some Greek cursives and a few Old Latin and Armenian support the minority text)

The Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

KJV ESV NASB NIV PROBLEM1 Corinthians 1129 mdash ldquoFor he that eateth and drinketha unwor shy thily eateth and drinketh damnashytion to himself not discerning the Lordrsquos bodyrdquo

ESV reads ldquoFor anyone who eats and drinks without disshycerning the body eats and drinks judgment on himselfrdquo

(The NA Greek reads falsely ldquowithout discerningrdquo from the Greek mē diakrinōn ldquoto discernrdquo ldquoto judgerdquo etc Again this reading is supported by less than 10 of extant mss)

NASB reads ldquoFor he who eats and drinks eats and drinks judgshyment to himself if he does not judge the body rightlyrdquo

(Opposing the Majority reading are only P46 Aleph A B and C plus the Sahidic and Bohairic and portions of the Ethiopic [4th or 6th] plus additional Greek)

NIV reads ldquoFor anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himselfrdquo

(Additional Majority support comes from the Syriac Peshitta [2nd] and Harclean the Gothic [4th] and Armenian [5th] plus more)

The Majority text reads ldquounshyworthilyrdquo and ldquobody of the Lordrdquo Partaking of the eleshyments does not evoke Godrsquos judgment obviously but partishycipating without due reverence for Christ and without forgiveshyness of onersquos fellow man The vast majority support the KJV plus Aleph-2 C-3 D and much more

2 Corinthians 517 mdash ldquoThereshyfore if any man be in Christ he is a new creature old things are passed away behold all things are become newrdquo

Reads ldquoTherefore if anyone is in Christ he is a new creation The old has passed away beshyhold the new has comerdquo

(ldquoAnyonerdquo or ldquoany manrdquo are the same in Greek tis but the NU Greek has kaina gegonon ldquothe new has comerdquo rather than goshygone kaina ta tanta ldquoall things have become newrdquo)

Reads ldquoTherefore if anyone is in Christ he is a new creature the old things passed away behold new things have comerdquo

(Just as the NIV following no footnote exists for any other readshying)

Reads ldquoTherefore if anyone is in Christ he is a new creation the old has gone the new has comerdquo

(Supporting the five ldquoold uncialsrdquo of the NA apparatus are four other Greek MSS several Vulgate and a few of the Peshitta Bohairic [Coptic] Armenian and Ethiopic)

Again the Majority text reads ldquoall thingsrdquo but modern comshymittees are infatuated with Aleph A B C D and P46 ldquoAllrdquo firmly accentuates that Christ has spiritually regenershyated and redeemed each believshyer from the otherwise eternal ramifications of hisher deshypraved nature In the regenerate person all is new Supporting the Byz are the Harclean Gothic five significant uncials and seven others and more

2 Corinthians 129 mdash ldquoAnd 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 merdquo

(Note the Greek word ldquoepiskenoordquo has unique meaning in this NT context according to the Theoloshygical Dictionary of the New Testashyment [Abridged] p 1043)

ESV ldquoBut he said to me ldquoMy grace is sufficient for you for my power is made perfect in weaknessrdquo Therefore I will boast all the more gladly of my weaknesses so that the power of Christ may rest upon merdquo

(The ESV deviates some from the RSV in line with the Byz But in line with the KJV it has erred in using ldquorest upon merdquo)

NASB ldquoAnd He has said to me lsquoMy grace is sufficient for you for power is perfected in weakshynessrsquo Most gladly therefore I will rather boast about my weakshynesses so that the power of Christ may dwell in merdquo

(Omissionmdashthe most common scribal errormdashof just the Greek mon [ldquomyrdquo] between ldquoforrdquo and ldquopowerrdquo makes all the difference)

NIV ldquoBut he said to me lsquoMy grace is sufficient for you for my power is made perfect in weaknessrsquo Therefore I will boast all the more gladly about my weaknesses so that Christrsquos power may rest upon merdquo

(See ESV note at left)

The NU text has substantial testimony yet remains clearly overwhelmed by 95+ percent of extant Greek The ESV and NASB are absolutely erron-eous Not any power ldquois made perfect in weaknessrdquo but only Christrsquos power (Greek episk-enόō in this unique context means ldquoto enter or take up residencerdquomdashnot ldquorest uponrdquo or ldquowork throughrdquo etc) Even two published versions of the Majority are wrong here

Galatians 31 mdash ldquoO foolish Galatians who hath bewitched you that ye should not obey the truth before whose eyes Jesus Christ hath been evidently set forth crucified among yourdquo

Reads ldquoO foolish Galatians Who has bewitched you It was before your eyes that Jesus Christ was publicly portrayed as cruci-fiedrdquo

(ldquo Among yourdquo is significant because it indicates that all people share blame for Christrsquos death)

Reads ldquoYou foolish Galatians who has bewitched you before whose eyes Jesus Christ was publicly portrayed as crucifiedrdquo

(Omitting the clause ldquothat you should not obey the truthrdquo is a critical blunder here)

Reads ldquoYou foolish Galatians Who has bewitched you Before your very eyes Jesus Christ was clearly portrayed as crucifiedrdquo (The Greek proegraacutephe means ldquoevidently set forthrdquo ldquoannounc-edrdquo or ldquowritten aforerdquo not ldquoexhibshyitedrdquo or ldquoclearly portrayedrdquo)

The vast majority of the extant 5300-plus Greek NT mss inshyclude the clause omitted in the modern versions as well as six significant Greek and more One of Satanrsquos chiefest intenshytions is to separate believers from the truthmdashhence only parshytial truth presented here

KJV ESV NASB NIV PROBLEMGalatians 316 17 mdash ldquoNow to Abraham and his seed were the promises made He saith not And to seeds as of many but as of one And to thy seed which is Christ And this I say that the covenant that was confirmed beshyfore of God in Christ the law which was four hundred and thirshyty years after cannot disannul that it should make the promise of none effectrdquo

ESV reads ldquoNow the promises were made to Abraham and to his offspring It does not say ldquoAnd to offspringsrdquo referring to many but referring to one ldquoAnd to your offspringrdquo who is Christ 17 This is what I mean the law which came 430 years afterward does not annul a covenant previshyously ratified by God so as to make the promise voidrdquo

(After substituting ldquooffspringrdquo and ldquooffspringsrdquomdashthe latter not a legitshyimate word in Englishmdashthe ESV implements ldquoto onerdquo rather than again using ldquooffspringrdquo Why Variety And why not encourage learning rather than purveying palatability by using ldquoseedrdquo and ldquoseedsrdquo in the text then footnoting with ldquooffspringrdquo This is about selling ldquoBiblesrdquo)

NASB reads ldquoNow the promises were spoken to Abraham and to his seed He does not say lsquoAnd to seedsrsquo as referring to many but rather to one lsquoAnd to your seedrsquo 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 promshyiserdquo

(Notice how ldquoin Christrdquo is omitted from the phrase ldquoGod in Christrdquo again wrongfully dissociating Godrsquos Son from the process Christ is the promised seed only through whom salvation comes This omisshysion is incongruous with the previshyous reference to Christ here In adshydition no footnote appears to acshyknowledge any other reading)

NIV reads ldquoThe promises were spoken to Abraham and to his seed The Scripture does not say lsquoand to seedsrsquo meaning many people but lsquoand to your seedrsquo 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 promshyiserdquo(Notice ldquoin Christrdquo is omitted from the phrase ldquoGod in Christrdquo again wrongfully dissociating Godrsquos Son Christ is the promised seed only through whom salvation comes This omission is incongrushyous with the previous reference to Christ Also note that the words ldquopeoplerdquo and ldquopersonrdquo do not apshypear in the NU Greek but rather have been added by the translators [or their ldquostylistsrdquo] These terms are unnecessary clarification Neishyther is ldquoThe Scripturerdquo necessary for clarification Finally ldquoset asiderdquo incorrectly translates akurshyoi which means ldquoto disannulrdquo ldquoto invalidaterdquo or ldquoto make of none effectrdquo)

The Majority reading in v 17 is ldquoGod in Christrdquo The modshyern Greek critical apparatus (NU) based largely on devishyant manuscripts Sinaiticus (Aleph) and Vaticanus (B) omits the entire portion spanshyning ldquoAnd this I say God in Christrdquo No explanation acshycompanies this serious omisshysion John 13 says that ldquoAll things were made through [Christ]rdquo signifying also that Jesus existed before the world was created Many modern ldquoBiblerdquo translators much like the Gnostic Docetists and Adshyoptionistsmdash largely of the first through third centuriesmdashdonrsquot seem amenable to the concept that Jesus is in fact God Opposing the majority evidence also are A C P Psi and P46 both Coptic versions the Vulgate (5th) the Ethiopic (4th or 6th) version and a few Old Latin

Galatians 47 mdash ldquoWherefore thou art no more a servant but a son and if a son then an heir of God through Christrdquo

(Here ldquoheir of God through Christrdquo is used similarly in Roshymans 817 ldquojoint-heirs with Christrdquomdashfrom the Greek sugkleroshynomai [soong-klay-ron-omacute-ahee])

Reads ldquoSo you are no longer a slave but a son and if a son then an heir through Godrdquo

(Who has made us co-heirs with Him through our belief in His vicarious bloody sacrifice on the cross Jesus Christ the Son)

Reads ldquoTherefore you are no longer a slave but a son and if a son then an heir through Godrdquo

(Minority support exists in uncials Aleph A B C F and G plus some additional Greek MSS as well as in P46 several Old Latin [2nd] the Vulgate and the Bohairshyic Armenian and some of the Ethiopic)

Reads ldquoSo you are no longer a slave but a son and since you are a son God has made you also an heirrdquo

(Conversely the vast majority of mss are supported by Aleph-2 C-3 D K and L ldquoGod through Jeshysus Christrdquo appears in six other Greek MSS plus the Syriac Peshyshitta and Harclean and a few of the Ethiopic)

Omitting ldquothrough Christrdquo is a profound distortion of the doctrine that all believers are heirs to God through Jesus ChristmdashONLY through Christ Five other NT verses state this directly or imply it Believers are indeed ldquoco-heirsrdquo with and through Christ but it is only through Christ that we receive our heirship ldquoThrough Christrdquo clearly establishes this docshytrine here

KJV ESV NASB NIV PROBLEMGalatians 615 mdash ldquoFor in Christ Jesus neither circumcision avail-eth any thing nor uncircumshycision but a new creaturerdquo

ESV reads ldquoFor neither cirshycumcision counts for anything nor uncircumcision but a new creationrdquo

(The translators are well aware that something is missingmdashldquoin Christ Jesusrdquomdashin their Greek beshycause in this case they add ldquoanyshythingrdquo which is not supported by their Greek Also the translation committee just as in the RSV translates estin as ldquocountsrdquo when more-accurate renderings are ldquomeanrdquo ldquoprofitrdquo [avail] or ldquoreshymainrdquo)

NASB reads ldquoFor neither is cirshycumcision anything nor uncirshycumcision but a new creationrdquo

(Again translators justify using this reading based largely on the authority of Codex B They also leverage the antiquity of P46 [3rd

cent Pauline epistles] the Syriac Harclean [7th] the Gothic [4th ] and a scattered few others Opposshying are not only the Majority Greek but also nine significant uncials the Vulgate and others Even four of the five ldquoold uncialsrdquo oppose B here)

NIV reads ldquoNeither circumshycision nor uncircumcision means anything what counts is a new creationrdquo

(Again a loose and undignified translation The MajorityTRKJV read that neither circumcision nor uncircumcisionmdashalso metaphors for a purificational distinction within the OT dispensationmdashhave any spiritual significance among believers)

The Majority text nine signishyficant uncials the Old Latin and others under gird the KJV reading A paltry minority of MSS and versions have the ldquomodernrdquo reading Removing ldquoin Christ Jesusrdquo nullifies the meaning of the verse because the essence of it is that plainly in Christ circumshycision has no true significshyance it is a ritual entirely disshyassociated from eternal kingshydom applicability It is in Christ only that our lives have true significance

Ephesians 59 mdash ldquo(For the fruit of the Spirit is in all goodness and righteousness and truth)rdquo

(All Greek source texts compared herein the Byz Majority the Texshytus Receptus and the NU do not include a verb after ldquoSpiritrdquo or ldquolight so the respective translation committees have selected their own preferences However the most appropriate form probably is the simple being form ldquoisrdquo)

Reads ldquo(for the fruit of light is found in all that is good and right and true)rdquo

(Note that agathosune [goodness] is translated as ldquogoodrdquo and dikashyiosune [righteousness] as ldquorightrdquo This is translational deliberateness in replacing traditional theological terms within what feigns being Godrsquos Word This caters to alleged ldquoeasier readingrdquo and worse still a deprecation of biblical majesty)

Reads ldquo(for the fruit of the Light consists in all goodness and righteousness and truth) rdquo

(The NU text is consistent in wrongfully using ldquolightrdquo utilizing some form of phōs [abstract light] in several locations of the New Testamentmdashrather than the correct pneuma [spirit wind life breath] Also because the Holy Spirit is the ldquoagentrdquo of activity in the beshyliever ldquoSpiritrdquo must be correct Christ is the ldquolightrdquo of godliness in us but the Spirit directs and enab-les our righteousness)

Reads ldquo for the fruit of the light consists in all goodness righteousness and truth) rdquo

(Note that the only version among those discussed herein the NIV removes kai ldquoandrdquo from between ldquogoodnessrdquo and ldquorighteousnessrdquo The NIV is noted for its frequent omission of conjunctions [and but or etc] to improve ldquoreada-bilityrdquo Again this committee thinks it is rightful in altering Godrsquos Word)

The Greek in the source texts for modern versions is ldquophōsrdquo (luminousnessmdashheavenly bodshyies splendor around Godrsquos throne) rather than ldquopneumardquo (spirit) But the Majority text still leads the way plus four significant uncials seven other Greek P46 and the Harclean Galatians 522 lists the ldquofruit of the Spiritrdquo and it is the (Holy) Spirit which produces the ldquolightrdquo of Christrsquos righteousshyness in believersrsquo lives (See latermdash1 John 17)

Ephesians 530 mdash ldquoFor we are members of his body of his flesh and of his bonesrdquo

(Note This statement outrightly identifies believers with Christrsquos full humanity and His passion death and resurrection It is not inshytended to be interpreted literally as in Roman Catholicismrsquos celebshyration of the mass)

ESV ldquo because we are memshybers of his bodyrdquo

(The NU Greek source textmdashunshyderlying all versions herein except for the KJVmdashreads ldquo for we are members of his bodyrdquo though ldquobecauserdquo is correct in modern English)

NASB ldquo Because we are members of His bodyrdquo

(Like the ESV and NIV the NASB does not acknowledge the Majorshyity reading citing no other readshyings at all)

NIV ldquoFor we are members of his bodyrdquo(Modern textual authority for this reading only comprises three of the five ldquoold uncialsrdquo P46 uncial 048 and more Greek the Ethiopic and the Sahidic and Bohairic This against the Majority Aleph-2 D Codex Psi [8th or 9th] five other major Greek and six others speshycified plus the Peshitta Harclean Armenian and Vulgate)

The KJV stays with the Majorshyity text again The alternate reading found in minority MSS probably was an early scribal attempt to remove an indicashytion of Christrsquos humanity The Majority reading does more than simply refer to believers as the ldquobody of Christrdquo This is the process of sharing in Christrsquos death and resurrecshytion

KJV ESV NASB NIV PROBLEMPhilippians 26 7 mdash ldquoWho beshying in the form of God thought it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men rdquo

(The Majority and TR both use the word ekeacutenose (from kenoacuteō) ldquoto empty or abaserdquo in verse 7 but the KJV committee produced a more idiomatic translation)

ESV reads ldquo who though he was in the form of God did not count equality with God a thing to be grasped 7 but made himself nothing taking the form of a sershyvant being born in the likeness of menrdquo

(The ESV translators simply misshytranslated eauton ekenose [ldquoempshytied Himselfrdquo]) by using ldquomade himself nothingrdquo Ekenose [ek-eacute-noce-ay] means again ldquoto emptyrdquo or ldquoto abaserdquo)

NASB reads ldquoWho although He existed in the form of God did not regard equality with God a thing to be grasped but emptied himself rdquo

(Note that the NASB does corshyrectly translate the word ekenose [ek-enacute-oce] heremdashldquoemptiedrdquo)

NIV reads ldquoWho being in very nature God did not consider equality with God something to be grasped but made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek keno-acuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

The underlying Greek is differshyent as usualmdashremarkably disshyparate source texts based upon NT mss divergent in 8000 places (J A Moorman) The Majority text under girds the KJV Note that the KJV makes two critical points in this text 1) Christ is co-equal with God the Father yet 2) He willingly abased (Gk ldquokenόōrdquo) Himself while God in bodily form acshycepting the despised shame in the flesh The New Testament is a testimony to Jesusrsquo divinity yet the minority text denies it here

Colossians 36 mdash ldquoFor which thingsrsquo sake the wrath of God cometh on the children of dis shy obediencerdquo

Reads ldquoOn account of these the wrath of God is comingrdquo1 Footshynote reads ldquo1 Some manuscripts add upon the sons of disobedishyencerdquo

(The NA Greek omits the last clause but the UBS includes it The translators chose the NA27

reading over that of the UBS3 Omission follows the RSV)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobedishyencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disobediencerdquo

(The footnote casts doubtmdashonly two manuscriptsmdashon the validity of the reading Wrongfully confusshying)

Reads ldquoBecause of these the wrath of God is comingrdquo Footshynote reads ldquoSome early manuscripts coming on those who are disobedientrdquo

(Not many MSS [See right] But the Majority also is supported by Aleph A C D-1 F G K L P and Psi and six other specified uncials as well as by the Syriac Peshitta and Harclean the Gothic and Armenian and more)

The Majority reading is ldquochilshydren of disobediencerdquo (Greek for children and sons is the same ldquouihosrdquo [hweeacute-os]) This same phrase also appears in Eph 22 and 56 ldquoChildren of disobediencerdquo are unbeliev shy ers who thus habitually behave egregiously against Godrsquos willmdashthe class of the lost doomed to hell The only opposing MSS are B D P46 the Sahidic and some Ethiopic plus some of the Byz text

1 Thessalonians 11 mdash ldquoPaul and Silvanus and Timotheus unto the church of the Thessaloshynians 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 Christrdquo

(The 1550 Robert Estienne TR succeeding the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo Erasmus [1516] penned this before Tyndale)

ESV ldquoPaul Silvanus and Timothy To the church of the Thessalonians in God the Fathshyer and the Lord Jesus Christ Grace to you and peacerdquo

(Both the NA27 and UBS3 Greek do not include ldquofrom God our Father and the Lord Jesus Christrdquo No footnote even is included to reference another reading)

NASB ldquoPaul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace to you and peacerdquo

(NA-UBS are supported only by Greek MSS B F G and Psi severshyal Old Latin the Peshitta and Arshymenian plus some of the Coptic Sahidic [northern Egypt] and Ethiopic)

NIV ldquoPaul Silas and Timothy to the church of the Thessalonishyans in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footnotes read ldquoa1 Greek Silvanus a variant of Silas b1 Some early manuscripts you from God our Father and the Lord Jesus Christrdquo

The Majority has the greeting ldquo from God the Father and Jesus Christ the Sonrdquo Three of the earliest five MSS Aleph A and D (however corshyrupt in places) also read so The villainous Vaticanus (B) supports the minority variant This may have been an early scribal attempt to ldquoeliminate repetitionrdquo as has been done historically by scribes some Fathers and by many modern translators

KJV ESV NASB NIV PROBLEM1 Timothy 316 mdash ldquoAnd without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of angels preached unto the Gentiles beshylieved on in the world received up into gloryrdquo

Reads ldquoGreat indeed we conshyfess is the mystery of godliness He 3 was manifested in the flesh vindicated 4 by the Spirit 5 seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo Footnotes read ldquo3 Greek Who some manushyscripts God others Which 4 Or justified 5 Or vindicated in spiritrdquo

(Some other Greek manuscripts read ldquoHe whordquo but these are among the fewest)

Reads ldquoBy common confession great is the mystery of godliness He who was revealed in the flesh was vindicated in the Spirshyit seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo(Some other Greek manuscripts read ldquoHe whordquo as shown here but these are among the fewest extant ldquoHerdquo in the NIV has abundant support in Aleph D G and F a paucity of the Byz plus the Peshyshitta and Harclean the Armenian and the Gothic the Coptic and more But the Greek holds the most weight)

Reads ldquoBeyond all question the mystery of godliness is great He appeared in a body was vindicshyated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footnote reads ldquoc16 Some manuscripts God d16 Or in the fleshrdquo(Not only is ldquoappeared in a bodyrdquo incorrect according to the Greek but it also is plainly ignoble The Lord of glory ldquoappeared in a bodyrdquo rather than ldquowas manifest in the fleshrdquo Detestable)

As usual the Majority text reshybukes nearly all modern ldquoBiblerdquo versions reading ldquoGodrdquo The Greek for ldquoHerdquo ldquoGodrdquo and ldquoChristrdquo each is a different word ldquoWhordquo and ldquowhichrdquo are the same word in Greek Notice how the meaning is different among the variants within this context The third copies of Aleph and A C-2 and D-2 also read ldquoGodrdquo Elevshyen other specified Greek MSS read ldquoGodrdquo plus a few of the Vulgate This is one of the foreshymost passages clearly estabshylishing Godrsquos manifestation in the flesh in the form of His Son Jesus Christ

1 Timothy 410 mdash ldquoFor thereshyfore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believerdquo

(See 1 Peter 414)

Reads ldquoFor to this end we toil and strive 2 because we have our hope set on the living God who is the Savior of all people espeshycially of those who believerdquo Footnote reads ldquo2 Some manushyscripts and suffer reproachrdquo

The NASB also milder than the KJV reads ldquostriverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and strugshygling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reproachrdquo)

The NIV also mitigates the connotation with ldquostriverdquo(Aleph A and C plus the Greek in F [9th] and G [9th] support the minority text as do Psi [8th] and K [9th] and many other Greek Joining the Byz are Aleph-2 D eight other specified Greek the Peshitta and Harclean the Coptic the Armenian and much more)

The Majority reading supports ldquosuffer reproachrdquo as do Aleph-2 and Codex Beza (D) three major uncials and six others plus much more ldquoSuffer reshyproachrdquo places the rightful burshyden of discipleship and subshysequent receipt of rebuke etc on the believer Jesus said that faithful believers will be re shy proached

1 Timothy 65 mdash ldquo Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness from such withdraw thyselfrdquo

ESV ldquo and constant friction among people who are depraved in mind and deprived of the truth imagining that godliness is a means of gainrdquo

(Omitting the last sentence nullishyfies the doctrine of separation upon which believers are to center their lives)

NASB ldquo and constant friction between men of depraved mind and deprived of the truth who suppose that godliness is a means of gainrdquo

(The Greek apestereacutemenōn means both ldquodestituterdquo and ldquodeprivedrdquomdashthe compound root words being apo ldquoto separaterdquo and stereacuteo ldquoto depriverdquo Hence combining the words in effect enhances the potency of the Greek word Greek is a language of emphasis through repetition and the use of double positives and double negatives)

NIV ldquo and constant friction between men of corrupt mind who have been robbed of the truth and who think that godlishyness is a means to financial gainrdquo

(ldquoRobbedrdquo is both a legitimate meaning and a suitable application of the word apestereacutemenōn in this context)

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd

corrected) and five other major Greek plus the Syriac Peshitta and Harclean others Defying are largely Aleph A D F G and 048 plus the Coptic Vulshygate and some Byz Some miffed scribe(s) waswere ofshyfended by the separatist docshytrine prescribed by God through PaulmdashldquoWherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive yourdquo

mdash2 Corinthians 617

KJV ESV NASB NIV PROBLEMHebrews 13 mdash ldquoWho 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 rdquo

Reads ldquoHe is the radiance of the glory of God and the exact imprint of his nature and he upshyholds the universe by the word of his power After making purificashytion for sins he sat down at the right hand of the Majesty on highrdquo

(ldquoRadiancerdquo [apaugasma] is okay in this instance ldquoNaturerdquo [hupo-staacuteseos] rather than ldquopersonrdquo is acceptable ldquoImprintrdquo [charakter] rather than ldquoimagerdquo is fine)

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds 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 rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowershyful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

ESV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have begotten yoursquordquo

(The ESV largely follows the RSV but it has been degraded with conshytemporary language and changed word ordermdashand word addition as well It has a modern ldquoflowrdquo but sacrifices the KJVrsquos majesty)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

(According to the often-corrupt NU Greek text ldquoGodrdquo in fact is not included here but rather ldquoherdquo The Greek eipen means ldquohe saidrdquo rather than ldquoGod saidrdquo In multiple interlinears the word ldquoGodrdquo is inserted into the Greek)

NIV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicatshying that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men being His chosen instruments)

ESV reads ldquo but this one was made a priest with an oath by the one who said to him lsquoThe Lord has sworn and will not change his mind ldquoYou are a priest foreverrdquorsquordquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical wordmdasha theological term Furthermore the ESV reverse interlinear shows that the words ldquo one was made a priestrdquo were added in English)

Omits ldquoafter the order of Melchisedecrdquo

(Melchisedec was Abramrsquos and the peoplersquos first high priest and he represented all peoplemdashjust as Christ has replaced him to represshyent all believers now Jesusrsquo ldquoante-typerdquo Melchisedec here is simply left out of the priestly line that ends with Christ)

Omits ldquoafter the order of Melchisedecrdquo

(Only some Aleph copies with slight variants B C and P46 one Old Latin manuscript the Vulgate the Armenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchize-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV ESV NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying 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 rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoBut when Christ apshypeared as a high priest of the good things that have come2

then through the greater and more perfect tent (not made with hands that is not of this creshyation)rdquo Footnote reads ldquo2 Some manuscripts good things to comerdquo

(ldquoSome manuscriptsrdquo How about more than 99 )

Reads ldquoBut when Christ apshypeared as a high priest of the good things to come rdquo Footshynote reads ldquoTwo early mss read that have comerdquo

(ldquoTwo early MSSrdquomdashlikely Aleph and B Usually when modern vershysions refer to ldquoearly manuscriptsrdquo they mean the five ldquoold uncialsrdquo)

Reads ldquoWhen Christ came as high priest of the good things that are already here rdquo Footshynote reads ldquoSome early manuscripts are to comerdquo(Against the majority of extant manuscript evidence the NIV translators have chosen this abysshymal reading Undoubtedly this represents a deplorable liberal obshysession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footshynote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deshyceptionmdashmost being correct (majority) The Greek apparatus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

ESV reads ldquoFor you had comshypassion on those in prison and you joy-fully accepted the plunshydering of your property since you knew that you yourselves had a better possession and an abiding onerdquo

(The NA27 and UBS3 source texts read differently about who is in bonds ldquothoserdquo [tois] and ldquoprisonshyersrdquo [desmiois] respectively The Majority reads ldquoin my bondsrdquo [desmois mou])

NASB reads ldquoFor 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 onerdquo

(The NU Greek apparatus also reshyplaces ldquoFor indeed in my bonds you suffered with merdquo with ldquoAnd with the prisoners you cheerfully suffered rdquo Note that none of these modern versions accurately represents its own Greek)

NIV reads ldquoYou sympathized with those in prison and joyfully accepted the confiscation of your property because you knew that you yourselves had better and lasting possessionsrdquo

(The modern versions have relatshyively substantial support yet they remain overwhelmingly outnumshybered by the Majority second-corrected copies of Aleph and D seven other major uncials and the Peshitta Harclean and Armenian plus more)

The Majority text supports the existence of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-speshycific ldquoeternityrdquo and from ldquolastshying possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoBy faith Sarah herself received power to conceive even when she was past the age since she considered him faithful who had promisedrdquo

(The NA Greek reads spermatos ldquoseedrdquo or ldquoissuerdquomdashby implication ldquooffspringrdquomdashafter katabolēn ldquoconceiverdquo But for comprehenshysion and ldquostylizationrdquo purposes the committee omitted ldquooffspringrdquo from the English)

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan NASBNIV intershylinear inserts into the running inshyterlinear English ldquoAbraham was enabled to become a father rdquo despite the NA Greekrsquos reference only to Sarah Then in the English column only Sarah is mentioned)

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas eshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

(The NU text here breaks from the Byz and TR by emphasizing Abshyrahamrsquos role rather than Sarahrsquos)

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV ESV NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoThey were stoned they were sawn in two1 they were killed with the sword They went about in skins of sheep and goats destitute afflicted misshytreatedrdquo Footnote reads ldquo1 Some manuscripts add they were tempshytedrdquo

(Underlining mine)

(The footnote indicates the transshylators were certain that ldquothey were temptedrdquo was a later scribal intershypolation)

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-treatshyed rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adshyversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English here Also despite its abshysence from the NA Greek epeir-aacutesthesan ldquothey were temptedrdquo has been added in English)

Reads ldquoThey were stoned they were sawed in two they were put to death by the sword They went about in sheepskins and goatskins destitute persecuted and mistreated rdquo Footnote reads ldquoSome early manuscripts stoned they were put to the test rdquo(Because the Byzantine manushyscript tradition dates back to at least the fourth century [and likely earlier still] ldquosomerdquo probably is incorrectmdashwith ldquoearlyrdquo referring to MSS of the 7th century or before)

The Majority text supports the KJV Although the NU Greek source text supporting most modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo in-spirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

ESV ldquoDo you want to be shown you foolish person that faith apart from works is uselessrdquo

(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto pershyceiverdquo not ldquoto learnrdquo This is a bit of a stretch)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5300-plus Greek mss only the abominable B plus C support the minority text Also a few Vulgate several Old Latin and the Sahidic plus some Greek uncials pay misguided homage to the wretched Vaticanus)

NIV ldquoYou foolish man do you want evidence that faith without deeds is uselessrdquo Footnote reads ldquoSome early manuscripts deadrdquo

(Only two of the ldquoearliestrdquo [or ldquoearlyrdquo] manuscripts codices B and C read the Gk ldquoargōsacuterdquo unshyprofitable or inactive Only 11 othshyer MSS families and versions read ldquouselessrdquo)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

ESV reads ldquoYou adulterous people 3 Do you not know that friendship with the world is enshymity with God Therefore whoshyever wishes to be a friend of the world makes himself an enemy of Godrdquo Footnote reads ldquo3 Greek You adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Footnote is not included in the first edition of The Reformashytion Study Bible)

NASB reads ldquoYou 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 Godrdquo

(The UBS3 Greek also reads bou-lethe ldquomight planrdquo rather than ldquowishesrdquo)

NIV reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatshyred toward God Anyone who chooses to be a friend of the world becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta [2nd] Armenian [5th] Ethiopic [4th or 6th] and Coptic [two versions] plus some of the Byzantine mss)

The Majority supports ldquoadultershyers and adulteressesrdquo as does Aleph-2 Also supporting the Majority are seven other Greek uncials and the Syriac Harc-lean (7th) Note how only the NIV agrees with the KJV and the Byzantine text-type Min-ority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshyshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two vers] plus some of the Majority (Byz) manuscripts

KJV ESV NASB NIV PROBLEM1 Peter 122 mdash ldquoSeeing 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 ferventlyrdquo

(ldquoFerventlyrdquo was added by the KJV translators for emphasismdashunshynecessarily)

Reads ldquoHaving purified your souls by your obedience to the truth for a sincere brotherly love love one another earnestly from a pure heartrdquo

(An incomplete structure in the NA Greek led to the committee adding ldquoHavingrdquo But both minorshyity texts omit ldquothrough the Spiritrdquo)

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent supshyport in five significant uncials and many Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the Old Latin and Armenian)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient mashynuscript evidence (five of the oldest extant MSSmdashP72 [3rd

century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity text includes it as do six major uncials and some Arshymenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byz text Remember that the Greek always holds greatest weight because it is the original NT source language

1 Peter 22 mdash ldquoAs newborn babes desire the sincere milk of the word that ye may grow therebyrdquo

(The Majority text and the Textus Receptus each read ldquoby it you may growrdquo That is grow spiritually Note that according to the NT Greek texts of Erasmus [1516] Theodore Beza [1598] Tyndale [1526] and even the Majority textmdashall partial sources for the KJVmdashthe Authorized Version [1611 1769probably others] is someshywhat incorrectly translated as above in the first independent clause Each of the aforementioned Greek sources readsmdashalmost preshyciselymdashldquodesire [or lsquolong forrsquo] the pure [or lsquounadulteratedrsquo] spiritual [logikon] milk rdquo)

ESV ldquoLike newborn infants long for the pure spiritual milk that by it you may grow up into salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo Peterrsquos letter targeted recent Gentile Christian converts those who already knew Christ Thus he was exhorting these ldquonewborn babesrdquo in Christ to grow in the love and knowledge of the Savior by reading existing Scripture [Old Testament] Peter was notmdashas the ESV and its present brethren indicshyatemdashcommanding unbelievers to become saved by reading Scrip shy ture Salvation of the soul comes only through personal interaction with Christ sin confession repentshyance and acceptance of Christ as sovereign Lord over onersquos life)

NASB ldquo Like newborn bashybies long for the pure milk of the word so that by it you may grow in respect to salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos listeners hence substitutshying ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English transshylation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin reshyspect tordquo substituted for ldquoup tordquo or ldquoup intordquo bridging the gap be-tween the ByzTR and minority readings)

NIV ldquoLike newborn babies crave pure spiritual milk so that by it you may grow up in your salvationrdquo

(The NA Greek text reads ldquo by it you may grow up to (or ldquointordquo) salvationrdquo The English is a someshywhat sensible reading [ldquoup in yourrdquo] but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarificashytion [See KJV reading] And a beshyliever does not ldquogrow up tordquo salvashytionmdashonly an unbeliever and this still would represent an awkward reading These translators too have reached a compromising reading)

Majority reads ldquo by it you may growrdquo Writes J A Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASB translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct NU support are seven major uncials and much of the Greek cursives Old Latin Vulgate

1 Peter 316 mdash ldquoHaving a good conscience that whereas they speak evil of you as of evildo shy ers they may be ashamed that falsely accuse your good convershysation (behavior) in Christrdquo

(ldquoBehaviorrdquo inserted by author for clarification of antiquated term ldquoconversationrdquo)

Reads ldquo having a good conshyscience so that when you are slandered those who revile your good behavior in Christ may be put to shamerdquo

(The Greek for ldquospeaking evilrdquo or ldquoslanderingrdquo differs in the texts presentactive in MajorityTR pastpassive in critical text)

Reads ldquoAnd keep a good conshyscience so that in the thing in which you are slandered those who revile your good behavior in Christ will be put to shamerdquo(Only P72 and Psi many Greek cur-sives plus three of the Old Latin [2nd] the Vulgate [5th] Harclean and Armenian and the Sahidic represent the minority text apparatuses)

Reads ldquo keeping a clear conshyscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo(The NA actually reads ldquo so that in the very thing in which you are being slandered those who are reshyviling your good conduct in Christ will be put to shamerdquo)

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the right shy eous believer being falsely acshycused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz

KJV ESV NASB NIV PROBLEM1 Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSince therefore Christ suffered in the flesh 4 arm yourselves with the same way of thinking for whoever has suffered in the flesh has ceased from sinrdquo Footnote reads ldquo4

Some manuscripts add for us some for yourdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo(The Greek ennoian means ldquoinshytentrdquo ldquomindrdquo ldquothoughtrdquo ldquowillrdquo etc not ldquopurposerdquo)

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attitude because he who has suffered in his body is done with sinrdquo

(The Greek peacutepautai means ldquoto ceaserdquo ldquodesistrdquo or ldquorefrainrdquo not ldquobe donerdquomdasha bit of a stretch)

The Majority text Aleph-2 A and five other significant unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (3rd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind

2 Peter 121 mdash ldquoFor the prophshyecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghostrdquo(ldquo Came not in old timerdquo does not appear in the Byz text or most TR Erasmus was the origin ldquoCarriedrdquo or ldquobrought forthrdquo are much-preferable to ldquocamerdquo)

ESV ldquoFor no prophecy was ever produced by the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(ldquoProducedrdquo is quite a stretchmdashand unnecessarilymdashfrom ldquocarriedrdquo or ldquobrought forthrdquo some of the meanings of the Greek ēnechthē from the primary verb pherō)

NASB ldquoFor no prophecy was ever made by an act of human will but men moved by the Holy Spirit spoke from Godrdquo(The NA Greek reads theleacutemati ldquowillrdquo ldquoresolverdquo ldquopurposerdquo or ldquodesignrdquomdashldquowas ever maderdquo being a poor translation Notice the word-order change in last half)

NIV ldquoFor prophecy never had its origin in the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(The Majority text reads agioi anthropoi ldquoholy menrdquo The NA simply omits ldquoholyrdquo)

Again the vast majority of exshyisting Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Armenian

2 Peter 24 mdash ldquoFor 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 rdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell 2 and committed them to chains 3 of gloomy darkshyness to be kept until the judgshymentrdquo Footnotes read ldquo2 Greek Tartarus 3 Some manuscripts pitsrdquo

(The Greek Tartarosas means ldquohellrdquo or the lowest part of Hades not ldquopitsrdquo)

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reserved for judgment rdquo(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod Yet some modernists opt for the Greek reading appearing in the partial source of the 1881 ERVmdashWestcott amp Hortrsquos own Greek which reads seirois the masculine form The ERV reads so with many allies)

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo would be correct)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains [or lsquopitsrsquo] of thick (utter) darkness rdquomdashsimilar to the Byz Some modshyerns write such things as ldquo In prof writ is a pitrdquo (Thayer) Vinshycent wrote ldquoThe best texts substitute pits or cavernsrdquo The NA Greek does not include tartarosas ldquocast down to hellrdquo Tartarus is not ldquolower than Hadesrdquo but the lower part of it

2 Peter 310b mdash ldquoBut the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burned uprdquo

(The KJV translators used ldquogreat noiserdquo and ldquoshall melt with fervent heatrdquo from the more-refined Textus Receptus rather than following the shorter Majority text ldquoTerrible noiserdquo originated from Tyndale)

ESV reads ldquoBut the day of the Lord will come like a thief and then the heavens will pass away with loud noise and the elements will be dissolved with fire and the earth and everything that is done on it will be disclosedrdquob

Footnote reads b Other ancient authorities add will be burned uprdquo

(ldquo Being burned up will be desshytroyedrdquo and ldquo will be comshypletely burnedrdquo are the Byzantine readings The Old Latin Harclean and Ethiopic support)

NASB reads ldquo in which the heavens will pass away with a roar and the elements will be destroyed with intense heat and the earth and its works will be burned uprdquo Footnote reads ldquoTwo early mss read disshycoveredrdquo

(The Greek word rhoidzedon here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai meaning ldquowill be discoveredfound obshyserved or gatheredrdquo here is substishytuted in the NIVmdashand other modshyern versionsmdashfor pareleusontahai meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having different reading rather than ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot folshylow their own Greek The Byz is supported by six major un-cials the Harclean Bohairic

KJV ESV NASB NIV PROBLEM1 John 17 mdash ldquoBut if we walk in the light as he is in the light we have fellowship one with anothshyer and the blood of Jesus Christ his Son cleanseth us from all sinrdquo

(Understanding ldquolightrdquo properly in this context requires beyond supershyficial word study but the answer is found in a good lexicon ldquophōsrdquo (SRN 5457)mdashldquo(III) Figuratively moral and spiritual light and knowledge which enlightens the mind soul or conscience rdquo p 2176 Strongrsquos Complete Word Study Concordance)

(About walking in this ldquolightrdquo Henry Alford [nineteenth century] wrote that it is ldquo an identity in the essential element of our daily walk with the essential element of Godrsquos beingrdquo)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Iēshysou ldquoJesusrdquo This is the result of ancient scribal malice deliberately to dis-join the two terms which completely define Christrsquos idenshytity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purpose Christ and Messiah [Messias] each meaning ldquoAnointed Onerdquo)

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB withshyholds information that its translatshyors evidently think may confuse the reader concerning evidential weightmdasholder manuscripts versus number of manuscripts That is the translators hold back informashytion because they are sold on the ldquoearliest manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor] The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some Harclean and the Bohairic

1 John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

(As in both the Majority text and the Textus Receptus translators have added the English word ldquothingsrdquo to clarify meaning but the word obviously is not required for a complete understanding of the verse)

ESV ldquoBut you have been anoinshyted by the Holy One and you all have knowledgerdquo 1 Footnote reads ldquo1 Some manuscripts you know everythingrdquo (Which ones)

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the ESV reverse interlinear committee mistranslates as ldquoYou all have knowledgerdquo [Context is critical here] The ESV reverse interlinear folks misunderstood the phrase andor they thought contemporary readers would not comprehend It took more than 100 translators to get this wrong)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

(The translators deviated from the NU Greek which reads kai oidate pantes ldquoand you all knowrdquo In a reshycent Zondervan interlinear they simply added the English ldquothe truthrdquo into both the interlinear and regular English columns In the preface renowned Greek ldquoscholarrdquo and teacher Bill Mounce writes ldquoMay our work help all of you using this new interlinear to undershystand the wonderful truths of Godrsquos Word every word proceeding from Godrsquos mouth rdquo Modifying Scripture then proclaiming verbal inerrancy is wretched duplicity)

Some variation of ldquo you all know the truthrdquo may sound more correct but it is the result of either an inadvertent scribal error or a deliberate alteration Only Aleph B P and Psi plus a few Greek cursives and the Sahidic support this reading The meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harc-lean the Armenian and Ethiopic the Bohairic the Vulshygate others

KJV ESV NASB NIV PROBLEM1 John 43 mdash ldquoAnd 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 worldrdquo

Reads ldquo and every spirit that does not confess Jesus is not from God And this is the spirit of the antichrist of which you have heard that it is coming and now it is already in the worldrdquo

(The essence of this passage is not only to warn against those prophshyets 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 wellmdashnot just that Christ was not God From the first century Doshycetists held that Christ came as a ldquophantomrdquo form who was replaced by a separate fleshy ldquomanrdquo on the cross)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these transshylations Pro-modern usage against overwhelming mss evidence Byz six Greek unshycials the Peshitta amp Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

ESV ldquo for the great day of their wrath has comerdquo and who is able to standrdquo

(This scribal error is so obvious that one would expect the correct reading to take precedence Whose wrath is coming Obviously Godrsquos which will punish the wicked The unrighteous are not terrified Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo [Godrsquos])

NASB ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

NIV ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immeshydiately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Lat)

Revelation 2214 mdash ldquoBlessed are they that do his command shy ments that they may have right to the tree of life and may enter in through the gates into the cityrdquo

ESV reads ldquoBlessed are those who wash their robes so that they will have the right to the tree of life and may enter the city by the gatesrdquo

(The robes of glorified believers are washed to white in the Lambrsquos blood but not of their own merit)

NASB reads ldquoBlessed 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 cityrdquo

(Probably a reference back to Rev 79 wrongfully repeated here Most likely scribal error)

NIV reads ldquoBlessed 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 cityrdquo

(The Vulgate Sahidic Ethiopic some Greek cursives and a few Old Latin and Armenian support the minority text)

The Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

KJV ESV NASB NIV PROBLEMGalatians 316 17 mdash ldquoNow to Abraham and his seed were the promises made He saith not And to seeds as of many but as of one And to thy seed which is Christ And this I say that the covenant that was confirmed beshyfore of God in Christ the law which was four hundred and thirshyty years after cannot disannul that it should make the promise of none effectrdquo

ESV reads ldquoNow the promises were made to Abraham and to his offspring It does not say ldquoAnd to offspringsrdquo referring to many but referring to one ldquoAnd to your offspringrdquo who is Christ 17 This is what I mean the law which came 430 years afterward does not annul a covenant previshyously ratified by God so as to make the promise voidrdquo

(After substituting ldquooffspringrdquo and ldquooffspringsrdquomdashthe latter not a legitshyimate word in Englishmdashthe ESV implements ldquoto onerdquo rather than again using ldquooffspringrdquo Why Variety And why not encourage learning rather than purveying palatability by using ldquoseedrdquo and ldquoseedsrdquo in the text then footnoting with ldquooffspringrdquo This is about selling ldquoBiblesrdquo)

NASB reads ldquoNow the promises were spoken to Abraham and to his seed He does not say lsquoAnd to seedsrsquo as referring to many but rather to one lsquoAnd to your seedrsquo 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 promshyiserdquo

(Notice how ldquoin Christrdquo is omitted from the phrase ldquoGod in Christrdquo again wrongfully dissociating Godrsquos Son from the process Christ is the promised seed only through whom salvation comes This omisshysion is incongruous with the previshyous reference to Christ here In adshydition no footnote appears to acshyknowledge any other reading)

NIV reads ldquoThe promises were spoken to Abraham and to his seed The Scripture does not say lsquoand to seedsrsquo meaning many people but lsquoand to your seedrsquo 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 promshyiserdquo(Notice ldquoin Christrdquo is omitted from the phrase ldquoGod in Christrdquo again wrongfully dissociating Godrsquos Son Christ is the promised seed only through whom salvation comes This omission is incongrushyous with the previous reference to Christ Also note that the words ldquopeoplerdquo and ldquopersonrdquo do not apshypear in the NU Greek but rather have been added by the translators [or their ldquostylistsrdquo] These terms are unnecessary clarification Neishyther is ldquoThe Scripturerdquo necessary for clarification Finally ldquoset asiderdquo incorrectly translates akurshyoi which means ldquoto disannulrdquo ldquoto invalidaterdquo or ldquoto make of none effectrdquo)

The Majority reading in v 17 is ldquoGod in Christrdquo The modshyern Greek critical apparatus (NU) based largely on devishyant manuscripts Sinaiticus (Aleph) and Vaticanus (B) omits the entire portion spanshyning ldquoAnd this I say God in Christrdquo No explanation acshycompanies this serious omisshysion John 13 says that ldquoAll things were made through [Christ]rdquo signifying also that Jesus existed before the world was created Many modern ldquoBiblerdquo translators much like the Gnostic Docetists and Adshyoptionistsmdash largely of the first through third centuriesmdashdonrsquot seem amenable to the concept that Jesus is in fact God Opposing the majority evidence also are A C P Psi and P46 both Coptic versions the Vulgate (5th) the Ethiopic (4th or 6th) version and a few Old Latin

Galatians 47 mdash ldquoWherefore thou art no more a servant but a son and if a son then an heir of God through Christrdquo

(Here ldquoheir of God through Christrdquo is used similarly in Roshymans 817 ldquojoint-heirs with Christrdquomdashfrom the Greek sugkleroshynomai [soong-klay-ron-omacute-ahee])

Reads ldquoSo you are no longer a slave but a son and if a son then an heir through Godrdquo

(Who has made us co-heirs with Him through our belief in His vicarious bloody sacrifice on the cross Jesus Christ the Son)

Reads ldquoTherefore you are no longer a slave but a son and if a son then an heir through Godrdquo

(Minority support exists in uncials Aleph A B C F and G plus some additional Greek MSS as well as in P46 several Old Latin [2nd] the Vulgate and the Bohairshyic Armenian and some of the Ethiopic)

Reads ldquoSo you are no longer a slave but a son and since you are a son God has made you also an heirrdquo

(Conversely the vast majority of mss are supported by Aleph-2 C-3 D K and L ldquoGod through Jeshysus Christrdquo appears in six other Greek MSS plus the Syriac Peshyshitta and Harclean and a few of the Ethiopic)

Omitting ldquothrough Christrdquo is a profound distortion of the doctrine that all believers are heirs to God through Jesus ChristmdashONLY through Christ Five other NT verses state this directly or imply it Believers are indeed ldquoco-heirsrdquo with and through Christ but it is only through Christ that we receive our heirship ldquoThrough Christrdquo clearly establishes this docshytrine here

KJV ESV NASB NIV PROBLEMGalatians 615 mdash ldquoFor in Christ Jesus neither circumcision avail-eth any thing nor uncircumshycision but a new creaturerdquo

ESV reads ldquoFor neither cirshycumcision counts for anything nor uncircumcision but a new creationrdquo

(The translators are well aware that something is missingmdashldquoin Christ Jesusrdquomdashin their Greek beshycause in this case they add ldquoanyshythingrdquo which is not supported by their Greek Also the translation committee just as in the RSV translates estin as ldquocountsrdquo when more-accurate renderings are ldquomeanrdquo ldquoprofitrdquo [avail] or ldquoreshymainrdquo)

NASB reads ldquoFor neither is cirshycumcision anything nor uncirshycumcision but a new creationrdquo

(Again translators justify using this reading based largely on the authority of Codex B They also leverage the antiquity of P46 [3rd

cent Pauline epistles] the Syriac Harclean [7th] the Gothic [4th ] and a scattered few others Opposshying are not only the Majority Greek but also nine significant uncials the Vulgate and others Even four of the five ldquoold uncialsrdquo oppose B here)

NIV reads ldquoNeither circumshycision nor uncircumcision means anything what counts is a new creationrdquo

(Again a loose and undignified translation The MajorityTRKJV read that neither circumcision nor uncircumcisionmdashalso metaphors for a purificational distinction within the OT dispensationmdashhave any spiritual significance among believers)

The Majority text nine signishyficant uncials the Old Latin and others under gird the KJV reading A paltry minority of MSS and versions have the ldquomodernrdquo reading Removing ldquoin Christ Jesusrdquo nullifies the meaning of the verse because the essence of it is that plainly in Christ circumshycision has no true significshyance it is a ritual entirely disshyassociated from eternal kingshydom applicability It is in Christ only that our lives have true significance

Ephesians 59 mdash ldquo(For the fruit of the Spirit is in all goodness and righteousness and truth)rdquo

(All Greek source texts compared herein the Byz Majority the Texshytus Receptus and the NU do not include a verb after ldquoSpiritrdquo or ldquolight so the respective translation committees have selected their own preferences However the most appropriate form probably is the simple being form ldquoisrdquo)

Reads ldquo(for the fruit of light is found in all that is good and right and true)rdquo

(Note that agathosune [goodness] is translated as ldquogoodrdquo and dikashyiosune [righteousness] as ldquorightrdquo This is translational deliberateness in replacing traditional theological terms within what feigns being Godrsquos Word This caters to alleged ldquoeasier readingrdquo and worse still a deprecation of biblical majesty)

Reads ldquo(for the fruit of the Light consists in all goodness and righteousness and truth) rdquo

(The NU text is consistent in wrongfully using ldquolightrdquo utilizing some form of phōs [abstract light] in several locations of the New Testamentmdashrather than the correct pneuma [spirit wind life breath] Also because the Holy Spirit is the ldquoagentrdquo of activity in the beshyliever ldquoSpiritrdquo must be correct Christ is the ldquolightrdquo of godliness in us but the Spirit directs and enab-les our righteousness)

Reads ldquo for the fruit of the light consists in all goodness righteousness and truth) rdquo

(Note that the only version among those discussed herein the NIV removes kai ldquoandrdquo from between ldquogoodnessrdquo and ldquorighteousnessrdquo The NIV is noted for its frequent omission of conjunctions [and but or etc] to improve ldquoreada-bilityrdquo Again this committee thinks it is rightful in altering Godrsquos Word)

The Greek in the source texts for modern versions is ldquophōsrdquo (luminousnessmdashheavenly bodshyies splendor around Godrsquos throne) rather than ldquopneumardquo (spirit) But the Majority text still leads the way plus four significant uncials seven other Greek P46 and the Harclean Galatians 522 lists the ldquofruit of the Spiritrdquo and it is the (Holy) Spirit which produces the ldquolightrdquo of Christrsquos righteousshyness in believersrsquo lives (See latermdash1 John 17)

Ephesians 530 mdash ldquoFor we are members of his body of his flesh and of his bonesrdquo

(Note This statement outrightly identifies believers with Christrsquos full humanity and His passion death and resurrection It is not inshytended to be interpreted literally as in Roman Catholicismrsquos celebshyration of the mass)

ESV ldquo because we are memshybers of his bodyrdquo

(The NU Greek source textmdashunshyderlying all versions herein except for the KJVmdashreads ldquo for we are members of his bodyrdquo though ldquobecauserdquo is correct in modern English)

NASB ldquo Because we are members of His bodyrdquo

(Like the ESV and NIV the NASB does not acknowledge the Majorshyity reading citing no other readshyings at all)

NIV ldquoFor we are members of his bodyrdquo(Modern textual authority for this reading only comprises three of the five ldquoold uncialsrdquo P46 uncial 048 and more Greek the Ethiopic and the Sahidic and Bohairic This against the Majority Aleph-2 D Codex Psi [8th or 9th] five other major Greek and six others speshycified plus the Peshitta Harclean Armenian and Vulgate)

The KJV stays with the Majorshyity text again The alternate reading found in minority MSS probably was an early scribal attempt to remove an indicashytion of Christrsquos humanity The Majority reading does more than simply refer to believers as the ldquobody of Christrdquo This is the process of sharing in Christrsquos death and resurrecshytion

KJV ESV NASB NIV PROBLEMPhilippians 26 7 mdash ldquoWho beshying in the form of God thought it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men rdquo

(The Majority and TR both use the word ekeacutenose (from kenoacuteō) ldquoto empty or abaserdquo in verse 7 but the KJV committee produced a more idiomatic translation)

ESV reads ldquo who though he was in the form of God did not count equality with God a thing to be grasped 7 but made himself nothing taking the form of a sershyvant being born in the likeness of menrdquo

(The ESV translators simply misshytranslated eauton ekenose [ldquoempshytied Himselfrdquo]) by using ldquomade himself nothingrdquo Ekenose [ek-eacute-noce-ay] means again ldquoto emptyrdquo or ldquoto abaserdquo)

NASB reads ldquoWho although He existed in the form of God did not regard equality with God a thing to be grasped but emptied himself rdquo

(Note that the NASB does corshyrectly translate the word ekenose [ek-enacute-oce] heremdashldquoemptiedrdquo)

NIV reads ldquoWho being in very nature God did not consider equality with God something to be grasped but made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek keno-acuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

The underlying Greek is differshyent as usualmdashremarkably disshyparate source texts based upon NT mss divergent in 8000 places (J A Moorman) The Majority text under girds the KJV Note that the KJV makes two critical points in this text 1) Christ is co-equal with God the Father yet 2) He willingly abased (Gk ldquokenόōrdquo) Himself while God in bodily form acshycepting the despised shame in the flesh The New Testament is a testimony to Jesusrsquo divinity yet the minority text denies it here

Colossians 36 mdash ldquoFor which thingsrsquo sake the wrath of God cometh on the children of dis shy obediencerdquo

Reads ldquoOn account of these the wrath of God is comingrdquo1 Footshynote reads ldquo1 Some manuscripts add upon the sons of disobedishyencerdquo

(The NA Greek omits the last clause but the UBS includes it The translators chose the NA27

reading over that of the UBS3 Omission follows the RSV)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobedishyencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disobediencerdquo

(The footnote casts doubtmdashonly two manuscriptsmdashon the validity of the reading Wrongfully confusshying)

Reads ldquoBecause of these the wrath of God is comingrdquo Footshynote reads ldquoSome early manuscripts coming on those who are disobedientrdquo

(Not many MSS [See right] But the Majority also is supported by Aleph A C D-1 F G K L P and Psi and six other specified uncials as well as by the Syriac Peshitta and Harclean the Gothic and Armenian and more)

The Majority reading is ldquochilshydren of disobediencerdquo (Greek for children and sons is the same ldquouihosrdquo [hweeacute-os]) This same phrase also appears in Eph 22 and 56 ldquoChildren of disobediencerdquo are unbeliev shy ers who thus habitually behave egregiously against Godrsquos willmdashthe class of the lost doomed to hell The only opposing MSS are B D P46 the Sahidic and some Ethiopic plus some of the Byz text

1 Thessalonians 11 mdash ldquoPaul and Silvanus and Timotheus unto the church of the Thessaloshynians 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 Christrdquo

(The 1550 Robert Estienne TR succeeding the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo Erasmus [1516] penned this before Tyndale)

ESV ldquoPaul Silvanus and Timothy To the church of the Thessalonians in God the Fathshyer and the Lord Jesus Christ Grace to you and peacerdquo

(Both the NA27 and UBS3 Greek do not include ldquofrom God our Father and the Lord Jesus Christrdquo No footnote even is included to reference another reading)

NASB ldquoPaul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace to you and peacerdquo

(NA-UBS are supported only by Greek MSS B F G and Psi severshyal Old Latin the Peshitta and Arshymenian plus some of the Coptic Sahidic [northern Egypt] and Ethiopic)

NIV ldquoPaul Silas and Timothy to the church of the Thessalonishyans in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footnotes read ldquoa1 Greek Silvanus a variant of Silas b1 Some early manuscripts you from God our Father and the Lord Jesus Christrdquo

The Majority has the greeting ldquo from God the Father and Jesus Christ the Sonrdquo Three of the earliest five MSS Aleph A and D (however corshyrupt in places) also read so The villainous Vaticanus (B) supports the minority variant This may have been an early scribal attempt to ldquoeliminate repetitionrdquo as has been done historically by scribes some Fathers and by many modern translators

KJV ESV NASB NIV PROBLEM1 Timothy 316 mdash ldquoAnd without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of angels preached unto the Gentiles beshylieved on in the world received up into gloryrdquo

Reads ldquoGreat indeed we conshyfess is the mystery of godliness He 3 was manifested in the flesh vindicated 4 by the Spirit 5 seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo Footnotes read ldquo3 Greek Who some manushyscripts God others Which 4 Or justified 5 Or vindicated in spiritrdquo

(Some other Greek manuscripts read ldquoHe whordquo but these are among the fewest)

Reads ldquoBy common confession great is the mystery of godliness He who was revealed in the flesh was vindicated in the Spirshyit seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo(Some other Greek manuscripts read ldquoHe whordquo as shown here but these are among the fewest extant ldquoHerdquo in the NIV has abundant support in Aleph D G and F a paucity of the Byz plus the Peshyshitta and Harclean the Armenian and the Gothic the Coptic and more But the Greek holds the most weight)

Reads ldquoBeyond all question the mystery of godliness is great He appeared in a body was vindicshyated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footnote reads ldquoc16 Some manuscripts God d16 Or in the fleshrdquo(Not only is ldquoappeared in a bodyrdquo incorrect according to the Greek but it also is plainly ignoble The Lord of glory ldquoappeared in a bodyrdquo rather than ldquowas manifest in the fleshrdquo Detestable)

As usual the Majority text reshybukes nearly all modern ldquoBiblerdquo versions reading ldquoGodrdquo The Greek for ldquoHerdquo ldquoGodrdquo and ldquoChristrdquo each is a different word ldquoWhordquo and ldquowhichrdquo are the same word in Greek Notice how the meaning is different among the variants within this context The third copies of Aleph and A C-2 and D-2 also read ldquoGodrdquo Elevshyen other specified Greek MSS read ldquoGodrdquo plus a few of the Vulgate This is one of the foreshymost passages clearly estabshylishing Godrsquos manifestation in the flesh in the form of His Son Jesus Christ

1 Timothy 410 mdash ldquoFor thereshyfore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believerdquo

(See 1 Peter 414)

Reads ldquoFor to this end we toil and strive 2 because we have our hope set on the living God who is the Savior of all people espeshycially of those who believerdquo Footnote reads ldquo2 Some manushyscripts and suffer reproachrdquo

The NASB also milder than the KJV reads ldquostriverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and strugshygling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reproachrdquo)

The NIV also mitigates the connotation with ldquostriverdquo(Aleph A and C plus the Greek in F [9th] and G [9th] support the minority text as do Psi [8th] and K [9th] and many other Greek Joining the Byz are Aleph-2 D eight other specified Greek the Peshitta and Harclean the Coptic the Armenian and much more)

The Majority reading supports ldquosuffer reproachrdquo as do Aleph-2 and Codex Beza (D) three major uncials and six others plus much more ldquoSuffer reshyproachrdquo places the rightful burshyden of discipleship and subshysequent receipt of rebuke etc on the believer Jesus said that faithful believers will be re shy proached

1 Timothy 65 mdash ldquo Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness from such withdraw thyselfrdquo

ESV ldquo and constant friction among people who are depraved in mind and deprived of the truth imagining that godliness is a means of gainrdquo

(Omitting the last sentence nullishyfies the doctrine of separation upon which believers are to center their lives)

NASB ldquo and constant friction between men of depraved mind and deprived of the truth who suppose that godliness is a means of gainrdquo

(The Greek apestereacutemenōn means both ldquodestituterdquo and ldquodeprivedrdquomdashthe compound root words being apo ldquoto separaterdquo and stereacuteo ldquoto depriverdquo Hence combining the words in effect enhances the potency of the Greek word Greek is a language of emphasis through repetition and the use of double positives and double negatives)

NIV ldquo and constant friction between men of corrupt mind who have been robbed of the truth and who think that godlishyness is a means to financial gainrdquo

(ldquoRobbedrdquo is both a legitimate meaning and a suitable application of the word apestereacutemenōn in this context)

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd

corrected) and five other major Greek plus the Syriac Peshitta and Harclean others Defying are largely Aleph A D F G and 048 plus the Coptic Vulshygate and some Byz Some miffed scribe(s) waswere ofshyfended by the separatist docshytrine prescribed by God through PaulmdashldquoWherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive yourdquo

mdash2 Corinthians 617

KJV ESV NASB NIV PROBLEMHebrews 13 mdash ldquoWho 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 rdquo

Reads ldquoHe is the radiance of the glory of God and the exact imprint of his nature and he upshyholds the universe by the word of his power After making purificashytion for sins he sat down at the right hand of the Majesty on highrdquo

(ldquoRadiancerdquo [apaugasma] is okay in this instance ldquoNaturerdquo [hupo-staacuteseos] rather than ldquopersonrdquo is acceptable ldquoImprintrdquo [charakter] rather than ldquoimagerdquo is fine)

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds 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 rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowershyful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

ESV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have begotten yoursquordquo

(The ESV largely follows the RSV but it has been degraded with conshytemporary language and changed word ordermdashand word addition as well It has a modern ldquoflowrdquo but sacrifices the KJVrsquos majesty)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

(According to the often-corrupt NU Greek text ldquoGodrdquo in fact is not included here but rather ldquoherdquo The Greek eipen means ldquohe saidrdquo rather than ldquoGod saidrdquo In multiple interlinears the word ldquoGodrdquo is inserted into the Greek)

NIV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicatshying that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men being His chosen instruments)

ESV reads ldquo but this one was made a priest with an oath by the one who said to him lsquoThe Lord has sworn and will not change his mind ldquoYou are a priest foreverrdquorsquordquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical wordmdasha theological term Furthermore the ESV reverse interlinear shows that the words ldquo one was made a priestrdquo were added in English)

Omits ldquoafter the order of Melchisedecrdquo

(Melchisedec was Abramrsquos and the peoplersquos first high priest and he represented all peoplemdashjust as Christ has replaced him to represshyent all believers now Jesusrsquo ldquoante-typerdquo Melchisedec here is simply left out of the priestly line that ends with Christ)

Omits ldquoafter the order of Melchisedecrdquo

(Only some Aleph copies with slight variants B C and P46 one Old Latin manuscript the Vulgate the Armenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchize-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV ESV NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying 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 rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoBut when Christ apshypeared as a high priest of the good things that have come2

then through the greater and more perfect tent (not made with hands that is not of this creshyation)rdquo Footnote reads ldquo2 Some manuscripts good things to comerdquo

(ldquoSome manuscriptsrdquo How about more than 99 )

Reads ldquoBut when Christ apshypeared as a high priest of the good things to come rdquo Footshynote reads ldquoTwo early mss read that have comerdquo

(ldquoTwo early MSSrdquomdashlikely Aleph and B Usually when modern vershysions refer to ldquoearly manuscriptsrdquo they mean the five ldquoold uncialsrdquo)

Reads ldquoWhen Christ came as high priest of the good things that are already here rdquo Footshynote reads ldquoSome early manuscripts are to comerdquo(Against the majority of extant manuscript evidence the NIV translators have chosen this abysshymal reading Undoubtedly this represents a deplorable liberal obshysession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footshynote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deshyceptionmdashmost being correct (majority) The Greek apparatus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

ESV reads ldquoFor you had comshypassion on those in prison and you joy-fully accepted the plunshydering of your property since you knew that you yourselves had a better possession and an abiding onerdquo

(The NA27 and UBS3 source texts read differently about who is in bonds ldquothoserdquo [tois] and ldquoprisonshyersrdquo [desmiois] respectively The Majority reads ldquoin my bondsrdquo [desmois mou])

NASB reads ldquoFor 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 onerdquo

(The NU Greek apparatus also reshyplaces ldquoFor indeed in my bonds you suffered with merdquo with ldquoAnd with the prisoners you cheerfully suffered rdquo Note that none of these modern versions accurately represents its own Greek)

NIV reads ldquoYou sympathized with those in prison and joyfully accepted the confiscation of your property because you knew that you yourselves had better and lasting possessionsrdquo

(The modern versions have relatshyively substantial support yet they remain overwhelmingly outnumshybered by the Majority second-corrected copies of Aleph and D seven other major uncials and the Peshitta Harclean and Armenian plus more)

The Majority text supports the existence of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-speshycific ldquoeternityrdquo and from ldquolastshying possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoBy faith Sarah herself received power to conceive even when she was past the age since she considered him faithful who had promisedrdquo

(The NA Greek reads spermatos ldquoseedrdquo or ldquoissuerdquomdashby implication ldquooffspringrdquomdashafter katabolēn ldquoconceiverdquo But for comprehenshysion and ldquostylizationrdquo purposes the committee omitted ldquooffspringrdquo from the English)

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan NASBNIV intershylinear inserts into the running inshyterlinear English ldquoAbraham was enabled to become a father rdquo despite the NA Greekrsquos reference only to Sarah Then in the English column only Sarah is mentioned)

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas eshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

(The NU text here breaks from the Byz and TR by emphasizing Abshyrahamrsquos role rather than Sarahrsquos)

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV ESV NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoThey were stoned they were sawn in two1 they were killed with the sword They went about in skins of sheep and goats destitute afflicted misshytreatedrdquo Footnote reads ldquo1 Some manuscripts add they were tempshytedrdquo

(Underlining mine)

(The footnote indicates the transshylators were certain that ldquothey were temptedrdquo was a later scribal intershypolation)

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-treatshyed rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adshyversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English here Also despite its abshysence from the NA Greek epeir-aacutesthesan ldquothey were temptedrdquo has been added in English)

Reads ldquoThey were stoned they were sawed in two they were put to death by the sword They went about in sheepskins and goatskins destitute persecuted and mistreated rdquo Footnote reads ldquoSome early manuscripts stoned they were put to the test rdquo(Because the Byzantine manushyscript tradition dates back to at least the fourth century [and likely earlier still] ldquosomerdquo probably is incorrectmdashwith ldquoearlyrdquo referring to MSS of the 7th century or before)

The Majority text supports the KJV Although the NU Greek source text supporting most modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo in-spirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

ESV ldquoDo you want to be shown you foolish person that faith apart from works is uselessrdquo

(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto pershyceiverdquo not ldquoto learnrdquo This is a bit of a stretch)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5300-plus Greek mss only the abominable B plus C support the minority text Also a few Vulgate several Old Latin and the Sahidic plus some Greek uncials pay misguided homage to the wretched Vaticanus)

NIV ldquoYou foolish man do you want evidence that faith without deeds is uselessrdquo Footnote reads ldquoSome early manuscripts deadrdquo

(Only two of the ldquoearliestrdquo [or ldquoearlyrdquo] manuscripts codices B and C read the Gk ldquoargōsacuterdquo unshyprofitable or inactive Only 11 othshyer MSS families and versions read ldquouselessrdquo)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

ESV reads ldquoYou adulterous people 3 Do you not know that friendship with the world is enshymity with God Therefore whoshyever wishes to be a friend of the world makes himself an enemy of Godrdquo Footnote reads ldquo3 Greek You adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Footnote is not included in the first edition of The Reformashytion Study Bible)

NASB reads ldquoYou 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 Godrdquo

(The UBS3 Greek also reads bou-lethe ldquomight planrdquo rather than ldquowishesrdquo)

NIV reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatshyred toward God Anyone who chooses to be a friend of the world becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta [2nd] Armenian [5th] Ethiopic [4th or 6th] and Coptic [two versions] plus some of the Byzantine mss)

The Majority supports ldquoadultershyers and adulteressesrdquo as does Aleph-2 Also supporting the Majority are seven other Greek uncials and the Syriac Harc-lean (7th) Note how only the NIV agrees with the KJV and the Byzantine text-type Min-ority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshyshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two vers] plus some of the Majority (Byz) manuscripts

KJV ESV NASB NIV PROBLEM1 Peter 122 mdash ldquoSeeing 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 ferventlyrdquo

(ldquoFerventlyrdquo was added by the KJV translators for emphasismdashunshynecessarily)

Reads ldquoHaving purified your souls by your obedience to the truth for a sincere brotherly love love one another earnestly from a pure heartrdquo

(An incomplete structure in the NA Greek led to the committee adding ldquoHavingrdquo But both minorshyity texts omit ldquothrough the Spiritrdquo)

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent supshyport in five significant uncials and many Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the Old Latin and Armenian)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient mashynuscript evidence (five of the oldest extant MSSmdashP72 [3rd

century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity text includes it as do six major uncials and some Arshymenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byz text Remember that the Greek always holds greatest weight because it is the original NT source language

1 Peter 22 mdash ldquoAs newborn babes desire the sincere milk of the word that ye may grow therebyrdquo

(The Majority text and the Textus Receptus each read ldquoby it you may growrdquo That is grow spiritually Note that according to the NT Greek texts of Erasmus [1516] Theodore Beza [1598] Tyndale [1526] and even the Majority textmdashall partial sources for the KJVmdashthe Authorized Version [1611 1769probably others] is someshywhat incorrectly translated as above in the first independent clause Each of the aforementioned Greek sources readsmdashalmost preshyciselymdashldquodesire [or lsquolong forrsquo] the pure [or lsquounadulteratedrsquo] spiritual [logikon] milk rdquo)

ESV ldquoLike newborn infants long for the pure spiritual milk that by it you may grow up into salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo Peterrsquos letter targeted recent Gentile Christian converts those who already knew Christ Thus he was exhorting these ldquonewborn babesrdquo in Christ to grow in the love and knowledge of the Savior by reading existing Scripture [Old Testament] Peter was notmdashas the ESV and its present brethren indicshyatemdashcommanding unbelievers to become saved by reading Scrip shy ture Salvation of the soul comes only through personal interaction with Christ sin confession repentshyance and acceptance of Christ as sovereign Lord over onersquos life)

NASB ldquo Like newborn bashybies long for the pure milk of the word so that by it you may grow in respect to salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos listeners hence substitutshying ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English transshylation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin reshyspect tordquo substituted for ldquoup tordquo or ldquoup intordquo bridging the gap be-tween the ByzTR and minority readings)

NIV ldquoLike newborn babies crave pure spiritual milk so that by it you may grow up in your salvationrdquo

(The NA Greek text reads ldquo by it you may grow up to (or ldquointordquo) salvationrdquo The English is a someshywhat sensible reading [ldquoup in yourrdquo] but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarificashytion [See KJV reading] And a beshyliever does not ldquogrow up tordquo salvashytionmdashonly an unbeliever and this still would represent an awkward reading These translators too have reached a compromising reading)

Majority reads ldquo by it you may growrdquo Writes J A Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASB translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct NU support are seven major uncials and much of the Greek cursives Old Latin Vulgate

1 Peter 316 mdash ldquoHaving a good conscience that whereas they speak evil of you as of evildo shy ers they may be ashamed that falsely accuse your good convershysation (behavior) in Christrdquo

(ldquoBehaviorrdquo inserted by author for clarification of antiquated term ldquoconversationrdquo)

Reads ldquo having a good conshyscience so that when you are slandered those who revile your good behavior in Christ may be put to shamerdquo

(The Greek for ldquospeaking evilrdquo or ldquoslanderingrdquo differs in the texts presentactive in MajorityTR pastpassive in critical text)

Reads ldquoAnd keep a good conshyscience so that in the thing in which you are slandered those who revile your good behavior in Christ will be put to shamerdquo(Only P72 and Psi many Greek cur-sives plus three of the Old Latin [2nd] the Vulgate [5th] Harclean and Armenian and the Sahidic represent the minority text apparatuses)

Reads ldquo keeping a clear conshyscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo(The NA actually reads ldquo so that in the very thing in which you are being slandered those who are reshyviling your good conduct in Christ will be put to shamerdquo)

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the right shy eous believer being falsely acshycused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz

KJV ESV NASB NIV PROBLEM1 Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSince therefore Christ suffered in the flesh 4 arm yourselves with the same way of thinking for whoever has suffered in the flesh has ceased from sinrdquo Footnote reads ldquo4

Some manuscripts add for us some for yourdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo(The Greek ennoian means ldquoinshytentrdquo ldquomindrdquo ldquothoughtrdquo ldquowillrdquo etc not ldquopurposerdquo)

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attitude because he who has suffered in his body is done with sinrdquo

(The Greek peacutepautai means ldquoto ceaserdquo ldquodesistrdquo or ldquorefrainrdquo not ldquobe donerdquomdasha bit of a stretch)

The Majority text Aleph-2 A and five other significant unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (3rd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind

2 Peter 121 mdash ldquoFor the prophshyecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghostrdquo(ldquo Came not in old timerdquo does not appear in the Byz text or most TR Erasmus was the origin ldquoCarriedrdquo or ldquobrought forthrdquo are much-preferable to ldquocamerdquo)

ESV ldquoFor no prophecy was ever produced by the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(ldquoProducedrdquo is quite a stretchmdashand unnecessarilymdashfrom ldquocarriedrdquo or ldquobrought forthrdquo some of the meanings of the Greek ēnechthē from the primary verb pherō)

NASB ldquoFor no prophecy was ever made by an act of human will but men moved by the Holy Spirit spoke from Godrdquo(The NA Greek reads theleacutemati ldquowillrdquo ldquoresolverdquo ldquopurposerdquo or ldquodesignrdquomdashldquowas ever maderdquo being a poor translation Notice the word-order change in last half)

NIV ldquoFor prophecy never had its origin in the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(The Majority text reads agioi anthropoi ldquoholy menrdquo The NA simply omits ldquoholyrdquo)

Again the vast majority of exshyisting Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Armenian

2 Peter 24 mdash ldquoFor 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 rdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell 2 and committed them to chains 3 of gloomy darkshyness to be kept until the judgshymentrdquo Footnotes read ldquo2 Greek Tartarus 3 Some manuscripts pitsrdquo

(The Greek Tartarosas means ldquohellrdquo or the lowest part of Hades not ldquopitsrdquo)

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reserved for judgment rdquo(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod Yet some modernists opt for the Greek reading appearing in the partial source of the 1881 ERVmdashWestcott amp Hortrsquos own Greek which reads seirois the masculine form The ERV reads so with many allies)

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo would be correct)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains [or lsquopitsrsquo] of thick (utter) darkness rdquomdashsimilar to the Byz Some modshyerns write such things as ldquo In prof writ is a pitrdquo (Thayer) Vinshycent wrote ldquoThe best texts substitute pits or cavernsrdquo The NA Greek does not include tartarosas ldquocast down to hellrdquo Tartarus is not ldquolower than Hadesrdquo but the lower part of it

2 Peter 310b mdash ldquoBut the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burned uprdquo

(The KJV translators used ldquogreat noiserdquo and ldquoshall melt with fervent heatrdquo from the more-refined Textus Receptus rather than following the shorter Majority text ldquoTerrible noiserdquo originated from Tyndale)

ESV reads ldquoBut the day of the Lord will come like a thief and then the heavens will pass away with loud noise and the elements will be dissolved with fire and the earth and everything that is done on it will be disclosedrdquob

Footnote reads b Other ancient authorities add will be burned uprdquo

(ldquo Being burned up will be desshytroyedrdquo and ldquo will be comshypletely burnedrdquo are the Byzantine readings The Old Latin Harclean and Ethiopic support)

NASB reads ldquo in which the heavens will pass away with a roar and the elements will be destroyed with intense heat and the earth and its works will be burned uprdquo Footnote reads ldquoTwo early mss read disshycoveredrdquo

(The Greek word rhoidzedon here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai meaning ldquowill be discoveredfound obshyserved or gatheredrdquo here is substishytuted in the NIVmdashand other modshyern versionsmdashfor pareleusontahai meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having different reading rather than ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot folshylow their own Greek The Byz is supported by six major un-cials the Harclean Bohairic

KJV ESV NASB NIV PROBLEM1 John 17 mdash ldquoBut if we walk in the light as he is in the light we have fellowship one with anothshyer and the blood of Jesus Christ his Son cleanseth us from all sinrdquo

(Understanding ldquolightrdquo properly in this context requires beyond supershyficial word study but the answer is found in a good lexicon ldquophōsrdquo (SRN 5457)mdashldquo(III) Figuratively moral and spiritual light and knowledge which enlightens the mind soul or conscience rdquo p 2176 Strongrsquos Complete Word Study Concordance)

(About walking in this ldquolightrdquo Henry Alford [nineteenth century] wrote that it is ldquo an identity in the essential element of our daily walk with the essential element of Godrsquos beingrdquo)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Iēshysou ldquoJesusrdquo This is the result of ancient scribal malice deliberately to dis-join the two terms which completely define Christrsquos idenshytity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purpose Christ and Messiah [Messias] each meaning ldquoAnointed Onerdquo)

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB withshyholds information that its translatshyors evidently think may confuse the reader concerning evidential weightmdasholder manuscripts versus number of manuscripts That is the translators hold back informashytion because they are sold on the ldquoearliest manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor] The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some Harclean and the Bohairic

1 John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

(As in both the Majority text and the Textus Receptus translators have added the English word ldquothingsrdquo to clarify meaning but the word obviously is not required for a complete understanding of the verse)

ESV ldquoBut you have been anoinshyted by the Holy One and you all have knowledgerdquo 1 Footnote reads ldquo1 Some manuscripts you know everythingrdquo (Which ones)

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the ESV reverse interlinear committee mistranslates as ldquoYou all have knowledgerdquo [Context is critical here] The ESV reverse interlinear folks misunderstood the phrase andor they thought contemporary readers would not comprehend It took more than 100 translators to get this wrong)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

(The translators deviated from the NU Greek which reads kai oidate pantes ldquoand you all knowrdquo In a reshycent Zondervan interlinear they simply added the English ldquothe truthrdquo into both the interlinear and regular English columns In the preface renowned Greek ldquoscholarrdquo and teacher Bill Mounce writes ldquoMay our work help all of you using this new interlinear to undershystand the wonderful truths of Godrsquos Word every word proceeding from Godrsquos mouth rdquo Modifying Scripture then proclaiming verbal inerrancy is wretched duplicity)

Some variation of ldquo you all know the truthrdquo may sound more correct but it is the result of either an inadvertent scribal error or a deliberate alteration Only Aleph B P and Psi plus a few Greek cursives and the Sahidic support this reading The meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harc-lean the Armenian and Ethiopic the Bohairic the Vulshygate others

KJV ESV NASB NIV PROBLEM1 John 43 mdash ldquoAnd 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 worldrdquo

Reads ldquo and every spirit that does not confess Jesus is not from God And this is the spirit of the antichrist of which you have heard that it is coming and now it is already in the worldrdquo

(The essence of this passage is not only to warn against those prophshyets 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 wellmdashnot just that Christ was not God From the first century Doshycetists held that Christ came as a ldquophantomrdquo form who was replaced by a separate fleshy ldquomanrdquo on the cross)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these transshylations Pro-modern usage against overwhelming mss evidence Byz six Greek unshycials the Peshitta amp Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

ESV ldquo for the great day of their wrath has comerdquo and who is able to standrdquo

(This scribal error is so obvious that one would expect the correct reading to take precedence Whose wrath is coming Obviously Godrsquos which will punish the wicked The unrighteous are not terrified Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo [Godrsquos])

NASB ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

NIV ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immeshydiately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Lat)

Revelation 2214 mdash ldquoBlessed are they that do his command shy ments that they may have right to the tree of life and may enter in through the gates into the cityrdquo

ESV reads ldquoBlessed are those who wash their robes so that they will have the right to the tree of life and may enter the city by the gatesrdquo

(The robes of glorified believers are washed to white in the Lambrsquos blood but not of their own merit)

NASB reads ldquoBlessed 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 cityrdquo

(Probably a reference back to Rev 79 wrongfully repeated here Most likely scribal error)

NIV reads ldquoBlessed 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 cityrdquo

(The Vulgate Sahidic Ethiopic some Greek cursives and a few Old Latin and Armenian support the minority text)

The Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

KJV ESV NASB NIV PROBLEMGalatians 615 mdash ldquoFor in Christ Jesus neither circumcision avail-eth any thing nor uncircumshycision but a new creaturerdquo

ESV reads ldquoFor neither cirshycumcision counts for anything nor uncircumcision but a new creationrdquo

(The translators are well aware that something is missingmdashldquoin Christ Jesusrdquomdashin their Greek beshycause in this case they add ldquoanyshythingrdquo which is not supported by their Greek Also the translation committee just as in the RSV translates estin as ldquocountsrdquo when more-accurate renderings are ldquomeanrdquo ldquoprofitrdquo [avail] or ldquoreshymainrdquo)

NASB reads ldquoFor neither is cirshycumcision anything nor uncirshycumcision but a new creationrdquo

(Again translators justify using this reading based largely on the authority of Codex B They also leverage the antiquity of P46 [3rd

cent Pauline epistles] the Syriac Harclean [7th] the Gothic [4th ] and a scattered few others Opposshying are not only the Majority Greek but also nine significant uncials the Vulgate and others Even four of the five ldquoold uncialsrdquo oppose B here)

NIV reads ldquoNeither circumshycision nor uncircumcision means anything what counts is a new creationrdquo

(Again a loose and undignified translation The MajorityTRKJV read that neither circumcision nor uncircumcisionmdashalso metaphors for a purificational distinction within the OT dispensationmdashhave any spiritual significance among believers)

The Majority text nine signishyficant uncials the Old Latin and others under gird the KJV reading A paltry minority of MSS and versions have the ldquomodernrdquo reading Removing ldquoin Christ Jesusrdquo nullifies the meaning of the verse because the essence of it is that plainly in Christ circumshycision has no true significshyance it is a ritual entirely disshyassociated from eternal kingshydom applicability It is in Christ only that our lives have true significance

Ephesians 59 mdash ldquo(For the fruit of the Spirit is in all goodness and righteousness and truth)rdquo

(All Greek source texts compared herein the Byz Majority the Texshytus Receptus and the NU do not include a verb after ldquoSpiritrdquo or ldquolight so the respective translation committees have selected their own preferences However the most appropriate form probably is the simple being form ldquoisrdquo)

Reads ldquo(for the fruit of light is found in all that is good and right and true)rdquo

(Note that agathosune [goodness] is translated as ldquogoodrdquo and dikashyiosune [righteousness] as ldquorightrdquo This is translational deliberateness in replacing traditional theological terms within what feigns being Godrsquos Word This caters to alleged ldquoeasier readingrdquo and worse still a deprecation of biblical majesty)

Reads ldquo(for the fruit of the Light consists in all goodness and righteousness and truth) rdquo

(The NU text is consistent in wrongfully using ldquolightrdquo utilizing some form of phōs [abstract light] in several locations of the New Testamentmdashrather than the correct pneuma [spirit wind life breath] Also because the Holy Spirit is the ldquoagentrdquo of activity in the beshyliever ldquoSpiritrdquo must be correct Christ is the ldquolightrdquo of godliness in us but the Spirit directs and enab-les our righteousness)

Reads ldquo for the fruit of the light consists in all goodness righteousness and truth) rdquo

(Note that the only version among those discussed herein the NIV removes kai ldquoandrdquo from between ldquogoodnessrdquo and ldquorighteousnessrdquo The NIV is noted for its frequent omission of conjunctions [and but or etc] to improve ldquoreada-bilityrdquo Again this committee thinks it is rightful in altering Godrsquos Word)

The Greek in the source texts for modern versions is ldquophōsrdquo (luminousnessmdashheavenly bodshyies splendor around Godrsquos throne) rather than ldquopneumardquo (spirit) But the Majority text still leads the way plus four significant uncials seven other Greek P46 and the Harclean Galatians 522 lists the ldquofruit of the Spiritrdquo and it is the (Holy) Spirit which produces the ldquolightrdquo of Christrsquos righteousshyness in believersrsquo lives (See latermdash1 John 17)

Ephesians 530 mdash ldquoFor we are members of his body of his flesh and of his bonesrdquo

(Note This statement outrightly identifies believers with Christrsquos full humanity and His passion death and resurrection It is not inshytended to be interpreted literally as in Roman Catholicismrsquos celebshyration of the mass)

ESV ldquo because we are memshybers of his bodyrdquo

(The NU Greek source textmdashunshyderlying all versions herein except for the KJVmdashreads ldquo for we are members of his bodyrdquo though ldquobecauserdquo is correct in modern English)

NASB ldquo Because we are members of His bodyrdquo

(Like the ESV and NIV the NASB does not acknowledge the Majorshyity reading citing no other readshyings at all)

NIV ldquoFor we are members of his bodyrdquo(Modern textual authority for this reading only comprises three of the five ldquoold uncialsrdquo P46 uncial 048 and more Greek the Ethiopic and the Sahidic and Bohairic This against the Majority Aleph-2 D Codex Psi [8th or 9th] five other major Greek and six others speshycified plus the Peshitta Harclean Armenian and Vulgate)

The KJV stays with the Majorshyity text again The alternate reading found in minority MSS probably was an early scribal attempt to remove an indicashytion of Christrsquos humanity The Majority reading does more than simply refer to believers as the ldquobody of Christrdquo This is the process of sharing in Christrsquos death and resurrecshytion

KJV ESV NASB NIV PROBLEMPhilippians 26 7 mdash ldquoWho beshying in the form of God thought it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men rdquo

(The Majority and TR both use the word ekeacutenose (from kenoacuteō) ldquoto empty or abaserdquo in verse 7 but the KJV committee produced a more idiomatic translation)

ESV reads ldquo who though he was in the form of God did not count equality with God a thing to be grasped 7 but made himself nothing taking the form of a sershyvant being born in the likeness of menrdquo

(The ESV translators simply misshytranslated eauton ekenose [ldquoempshytied Himselfrdquo]) by using ldquomade himself nothingrdquo Ekenose [ek-eacute-noce-ay] means again ldquoto emptyrdquo or ldquoto abaserdquo)

NASB reads ldquoWho although He existed in the form of God did not regard equality with God a thing to be grasped but emptied himself rdquo

(Note that the NASB does corshyrectly translate the word ekenose [ek-enacute-oce] heremdashldquoemptiedrdquo)

NIV reads ldquoWho being in very nature God did not consider equality with God something to be grasped but made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek keno-acuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

The underlying Greek is differshyent as usualmdashremarkably disshyparate source texts based upon NT mss divergent in 8000 places (J A Moorman) The Majority text under girds the KJV Note that the KJV makes two critical points in this text 1) Christ is co-equal with God the Father yet 2) He willingly abased (Gk ldquokenόōrdquo) Himself while God in bodily form acshycepting the despised shame in the flesh The New Testament is a testimony to Jesusrsquo divinity yet the minority text denies it here

Colossians 36 mdash ldquoFor which thingsrsquo sake the wrath of God cometh on the children of dis shy obediencerdquo

Reads ldquoOn account of these the wrath of God is comingrdquo1 Footshynote reads ldquo1 Some manuscripts add upon the sons of disobedishyencerdquo

(The NA Greek omits the last clause but the UBS includes it The translators chose the NA27

reading over that of the UBS3 Omission follows the RSV)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobedishyencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disobediencerdquo

(The footnote casts doubtmdashonly two manuscriptsmdashon the validity of the reading Wrongfully confusshying)

Reads ldquoBecause of these the wrath of God is comingrdquo Footshynote reads ldquoSome early manuscripts coming on those who are disobedientrdquo

(Not many MSS [See right] But the Majority also is supported by Aleph A C D-1 F G K L P and Psi and six other specified uncials as well as by the Syriac Peshitta and Harclean the Gothic and Armenian and more)

The Majority reading is ldquochilshydren of disobediencerdquo (Greek for children and sons is the same ldquouihosrdquo [hweeacute-os]) This same phrase also appears in Eph 22 and 56 ldquoChildren of disobediencerdquo are unbeliev shy ers who thus habitually behave egregiously against Godrsquos willmdashthe class of the lost doomed to hell The only opposing MSS are B D P46 the Sahidic and some Ethiopic plus some of the Byz text

1 Thessalonians 11 mdash ldquoPaul and Silvanus and Timotheus unto the church of the Thessaloshynians 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 Christrdquo

(The 1550 Robert Estienne TR succeeding the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo Erasmus [1516] penned this before Tyndale)

ESV ldquoPaul Silvanus and Timothy To the church of the Thessalonians in God the Fathshyer and the Lord Jesus Christ Grace to you and peacerdquo

(Both the NA27 and UBS3 Greek do not include ldquofrom God our Father and the Lord Jesus Christrdquo No footnote even is included to reference another reading)

NASB ldquoPaul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace to you and peacerdquo

(NA-UBS are supported only by Greek MSS B F G and Psi severshyal Old Latin the Peshitta and Arshymenian plus some of the Coptic Sahidic [northern Egypt] and Ethiopic)

NIV ldquoPaul Silas and Timothy to the church of the Thessalonishyans in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footnotes read ldquoa1 Greek Silvanus a variant of Silas b1 Some early manuscripts you from God our Father and the Lord Jesus Christrdquo

The Majority has the greeting ldquo from God the Father and Jesus Christ the Sonrdquo Three of the earliest five MSS Aleph A and D (however corshyrupt in places) also read so The villainous Vaticanus (B) supports the minority variant This may have been an early scribal attempt to ldquoeliminate repetitionrdquo as has been done historically by scribes some Fathers and by many modern translators

KJV ESV NASB NIV PROBLEM1 Timothy 316 mdash ldquoAnd without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of angels preached unto the Gentiles beshylieved on in the world received up into gloryrdquo

Reads ldquoGreat indeed we conshyfess is the mystery of godliness He 3 was manifested in the flesh vindicated 4 by the Spirit 5 seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo Footnotes read ldquo3 Greek Who some manushyscripts God others Which 4 Or justified 5 Or vindicated in spiritrdquo

(Some other Greek manuscripts read ldquoHe whordquo but these are among the fewest)

Reads ldquoBy common confession great is the mystery of godliness He who was revealed in the flesh was vindicated in the Spirshyit seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo(Some other Greek manuscripts read ldquoHe whordquo as shown here but these are among the fewest extant ldquoHerdquo in the NIV has abundant support in Aleph D G and F a paucity of the Byz plus the Peshyshitta and Harclean the Armenian and the Gothic the Coptic and more But the Greek holds the most weight)

Reads ldquoBeyond all question the mystery of godliness is great He appeared in a body was vindicshyated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footnote reads ldquoc16 Some manuscripts God d16 Or in the fleshrdquo(Not only is ldquoappeared in a bodyrdquo incorrect according to the Greek but it also is plainly ignoble The Lord of glory ldquoappeared in a bodyrdquo rather than ldquowas manifest in the fleshrdquo Detestable)

As usual the Majority text reshybukes nearly all modern ldquoBiblerdquo versions reading ldquoGodrdquo The Greek for ldquoHerdquo ldquoGodrdquo and ldquoChristrdquo each is a different word ldquoWhordquo and ldquowhichrdquo are the same word in Greek Notice how the meaning is different among the variants within this context The third copies of Aleph and A C-2 and D-2 also read ldquoGodrdquo Elevshyen other specified Greek MSS read ldquoGodrdquo plus a few of the Vulgate This is one of the foreshymost passages clearly estabshylishing Godrsquos manifestation in the flesh in the form of His Son Jesus Christ

1 Timothy 410 mdash ldquoFor thereshyfore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believerdquo

(See 1 Peter 414)

Reads ldquoFor to this end we toil and strive 2 because we have our hope set on the living God who is the Savior of all people espeshycially of those who believerdquo Footnote reads ldquo2 Some manushyscripts and suffer reproachrdquo

The NASB also milder than the KJV reads ldquostriverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and strugshygling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reproachrdquo)

The NIV also mitigates the connotation with ldquostriverdquo(Aleph A and C plus the Greek in F [9th] and G [9th] support the minority text as do Psi [8th] and K [9th] and many other Greek Joining the Byz are Aleph-2 D eight other specified Greek the Peshitta and Harclean the Coptic the Armenian and much more)

The Majority reading supports ldquosuffer reproachrdquo as do Aleph-2 and Codex Beza (D) three major uncials and six others plus much more ldquoSuffer reshyproachrdquo places the rightful burshyden of discipleship and subshysequent receipt of rebuke etc on the believer Jesus said that faithful believers will be re shy proached

1 Timothy 65 mdash ldquo Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness from such withdraw thyselfrdquo

ESV ldquo and constant friction among people who are depraved in mind and deprived of the truth imagining that godliness is a means of gainrdquo

(Omitting the last sentence nullishyfies the doctrine of separation upon which believers are to center their lives)

NASB ldquo and constant friction between men of depraved mind and deprived of the truth who suppose that godliness is a means of gainrdquo

(The Greek apestereacutemenōn means both ldquodestituterdquo and ldquodeprivedrdquomdashthe compound root words being apo ldquoto separaterdquo and stereacuteo ldquoto depriverdquo Hence combining the words in effect enhances the potency of the Greek word Greek is a language of emphasis through repetition and the use of double positives and double negatives)

NIV ldquo and constant friction between men of corrupt mind who have been robbed of the truth and who think that godlishyness is a means to financial gainrdquo

(ldquoRobbedrdquo is both a legitimate meaning and a suitable application of the word apestereacutemenōn in this context)

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd

corrected) and five other major Greek plus the Syriac Peshitta and Harclean others Defying are largely Aleph A D F G and 048 plus the Coptic Vulshygate and some Byz Some miffed scribe(s) waswere ofshyfended by the separatist docshytrine prescribed by God through PaulmdashldquoWherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive yourdquo

mdash2 Corinthians 617

KJV ESV NASB NIV PROBLEMHebrews 13 mdash ldquoWho 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 rdquo

Reads ldquoHe is the radiance of the glory of God and the exact imprint of his nature and he upshyholds the universe by the word of his power After making purificashytion for sins he sat down at the right hand of the Majesty on highrdquo

(ldquoRadiancerdquo [apaugasma] is okay in this instance ldquoNaturerdquo [hupo-staacuteseos] rather than ldquopersonrdquo is acceptable ldquoImprintrdquo [charakter] rather than ldquoimagerdquo is fine)

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds 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 rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowershyful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

ESV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have begotten yoursquordquo

(The ESV largely follows the RSV but it has been degraded with conshytemporary language and changed word ordermdashand word addition as well It has a modern ldquoflowrdquo but sacrifices the KJVrsquos majesty)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

(According to the often-corrupt NU Greek text ldquoGodrdquo in fact is not included here but rather ldquoherdquo The Greek eipen means ldquohe saidrdquo rather than ldquoGod saidrdquo In multiple interlinears the word ldquoGodrdquo is inserted into the Greek)

NIV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicatshying that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men being His chosen instruments)

ESV reads ldquo but this one was made a priest with an oath by the one who said to him lsquoThe Lord has sworn and will not change his mind ldquoYou are a priest foreverrdquorsquordquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical wordmdasha theological term Furthermore the ESV reverse interlinear shows that the words ldquo one was made a priestrdquo were added in English)

Omits ldquoafter the order of Melchisedecrdquo

(Melchisedec was Abramrsquos and the peoplersquos first high priest and he represented all peoplemdashjust as Christ has replaced him to represshyent all believers now Jesusrsquo ldquoante-typerdquo Melchisedec here is simply left out of the priestly line that ends with Christ)

Omits ldquoafter the order of Melchisedecrdquo

(Only some Aleph copies with slight variants B C and P46 one Old Latin manuscript the Vulgate the Armenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchize-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV ESV NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying 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 rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoBut when Christ apshypeared as a high priest of the good things that have come2

then through the greater and more perfect tent (not made with hands that is not of this creshyation)rdquo Footnote reads ldquo2 Some manuscripts good things to comerdquo

(ldquoSome manuscriptsrdquo How about more than 99 )

Reads ldquoBut when Christ apshypeared as a high priest of the good things to come rdquo Footshynote reads ldquoTwo early mss read that have comerdquo

(ldquoTwo early MSSrdquomdashlikely Aleph and B Usually when modern vershysions refer to ldquoearly manuscriptsrdquo they mean the five ldquoold uncialsrdquo)

Reads ldquoWhen Christ came as high priest of the good things that are already here rdquo Footshynote reads ldquoSome early manuscripts are to comerdquo(Against the majority of extant manuscript evidence the NIV translators have chosen this abysshymal reading Undoubtedly this represents a deplorable liberal obshysession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footshynote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deshyceptionmdashmost being correct (majority) The Greek apparatus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

ESV reads ldquoFor you had comshypassion on those in prison and you joy-fully accepted the plunshydering of your property since you knew that you yourselves had a better possession and an abiding onerdquo

(The NA27 and UBS3 source texts read differently about who is in bonds ldquothoserdquo [tois] and ldquoprisonshyersrdquo [desmiois] respectively The Majority reads ldquoin my bondsrdquo [desmois mou])

NASB reads ldquoFor 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 onerdquo

(The NU Greek apparatus also reshyplaces ldquoFor indeed in my bonds you suffered with merdquo with ldquoAnd with the prisoners you cheerfully suffered rdquo Note that none of these modern versions accurately represents its own Greek)

NIV reads ldquoYou sympathized with those in prison and joyfully accepted the confiscation of your property because you knew that you yourselves had better and lasting possessionsrdquo

(The modern versions have relatshyively substantial support yet they remain overwhelmingly outnumshybered by the Majority second-corrected copies of Aleph and D seven other major uncials and the Peshitta Harclean and Armenian plus more)

The Majority text supports the existence of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-speshycific ldquoeternityrdquo and from ldquolastshying possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoBy faith Sarah herself received power to conceive even when she was past the age since she considered him faithful who had promisedrdquo

(The NA Greek reads spermatos ldquoseedrdquo or ldquoissuerdquomdashby implication ldquooffspringrdquomdashafter katabolēn ldquoconceiverdquo But for comprehenshysion and ldquostylizationrdquo purposes the committee omitted ldquooffspringrdquo from the English)

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan NASBNIV intershylinear inserts into the running inshyterlinear English ldquoAbraham was enabled to become a father rdquo despite the NA Greekrsquos reference only to Sarah Then in the English column only Sarah is mentioned)

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas eshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

(The NU text here breaks from the Byz and TR by emphasizing Abshyrahamrsquos role rather than Sarahrsquos)

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV ESV NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoThey were stoned they were sawn in two1 they were killed with the sword They went about in skins of sheep and goats destitute afflicted misshytreatedrdquo Footnote reads ldquo1 Some manuscripts add they were tempshytedrdquo

(Underlining mine)

(The footnote indicates the transshylators were certain that ldquothey were temptedrdquo was a later scribal intershypolation)

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-treatshyed rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adshyversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English here Also despite its abshysence from the NA Greek epeir-aacutesthesan ldquothey were temptedrdquo has been added in English)

Reads ldquoThey were stoned they were sawed in two they were put to death by the sword They went about in sheepskins and goatskins destitute persecuted and mistreated rdquo Footnote reads ldquoSome early manuscripts stoned they were put to the test rdquo(Because the Byzantine manushyscript tradition dates back to at least the fourth century [and likely earlier still] ldquosomerdquo probably is incorrectmdashwith ldquoearlyrdquo referring to MSS of the 7th century or before)

The Majority text supports the KJV Although the NU Greek source text supporting most modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo in-spirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

ESV ldquoDo you want to be shown you foolish person that faith apart from works is uselessrdquo

(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto pershyceiverdquo not ldquoto learnrdquo This is a bit of a stretch)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5300-plus Greek mss only the abominable B plus C support the minority text Also a few Vulgate several Old Latin and the Sahidic plus some Greek uncials pay misguided homage to the wretched Vaticanus)

NIV ldquoYou foolish man do you want evidence that faith without deeds is uselessrdquo Footnote reads ldquoSome early manuscripts deadrdquo

(Only two of the ldquoearliestrdquo [or ldquoearlyrdquo] manuscripts codices B and C read the Gk ldquoargōsacuterdquo unshyprofitable or inactive Only 11 othshyer MSS families and versions read ldquouselessrdquo)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

ESV reads ldquoYou adulterous people 3 Do you not know that friendship with the world is enshymity with God Therefore whoshyever wishes to be a friend of the world makes himself an enemy of Godrdquo Footnote reads ldquo3 Greek You adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Footnote is not included in the first edition of The Reformashytion Study Bible)

NASB reads ldquoYou 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 Godrdquo

(The UBS3 Greek also reads bou-lethe ldquomight planrdquo rather than ldquowishesrdquo)

NIV reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatshyred toward God Anyone who chooses to be a friend of the world becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta [2nd] Armenian [5th] Ethiopic [4th or 6th] and Coptic [two versions] plus some of the Byzantine mss)

The Majority supports ldquoadultershyers and adulteressesrdquo as does Aleph-2 Also supporting the Majority are seven other Greek uncials and the Syriac Harc-lean (7th) Note how only the NIV agrees with the KJV and the Byzantine text-type Min-ority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshyshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two vers] plus some of the Majority (Byz) manuscripts

KJV ESV NASB NIV PROBLEM1 Peter 122 mdash ldquoSeeing 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 ferventlyrdquo

(ldquoFerventlyrdquo was added by the KJV translators for emphasismdashunshynecessarily)

Reads ldquoHaving purified your souls by your obedience to the truth for a sincere brotherly love love one another earnestly from a pure heartrdquo

(An incomplete structure in the NA Greek led to the committee adding ldquoHavingrdquo But both minorshyity texts omit ldquothrough the Spiritrdquo)

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent supshyport in five significant uncials and many Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the Old Latin and Armenian)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient mashynuscript evidence (five of the oldest extant MSSmdashP72 [3rd

century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity text includes it as do six major uncials and some Arshymenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byz text Remember that the Greek always holds greatest weight because it is the original NT source language

1 Peter 22 mdash ldquoAs newborn babes desire the sincere milk of the word that ye may grow therebyrdquo

(The Majority text and the Textus Receptus each read ldquoby it you may growrdquo That is grow spiritually Note that according to the NT Greek texts of Erasmus [1516] Theodore Beza [1598] Tyndale [1526] and even the Majority textmdashall partial sources for the KJVmdashthe Authorized Version [1611 1769probably others] is someshywhat incorrectly translated as above in the first independent clause Each of the aforementioned Greek sources readsmdashalmost preshyciselymdashldquodesire [or lsquolong forrsquo] the pure [or lsquounadulteratedrsquo] spiritual [logikon] milk rdquo)

ESV ldquoLike newborn infants long for the pure spiritual milk that by it you may grow up into salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo Peterrsquos letter targeted recent Gentile Christian converts those who already knew Christ Thus he was exhorting these ldquonewborn babesrdquo in Christ to grow in the love and knowledge of the Savior by reading existing Scripture [Old Testament] Peter was notmdashas the ESV and its present brethren indicshyatemdashcommanding unbelievers to become saved by reading Scrip shy ture Salvation of the soul comes only through personal interaction with Christ sin confession repentshyance and acceptance of Christ as sovereign Lord over onersquos life)

NASB ldquo Like newborn bashybies long for the pure milk of the word so that by it you may grow in respect to salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos listeners hence substitutshying ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English transshylation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin reshyspect tordquo substituted for ldquoup tordquo or ldquoup intordquo bridging the gap be-tween the ByzTR and minority readings)

NIV ldquoLike newborn babies crave pure spiritual milk so that by it you may grow up in your salvationrdquo

(The NA Greek text reads ldquo by it you may grow up to (or ldquointordquo) salvationrdquo The English is a someshywhat sensible reading [ldquoup in yourrdquo] but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarificashytion [See KJV reading] And a beshyliever does not ldquogrow up tordquo salvashytionmdashonly an unbeliever and this still would represent an awkward reading These translators too have reached a compromising reading)

Majority reads ldquo by it you may growrdquo Writes J A Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASB translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct NU support are seven major uncials and much of the Greek cursives Old Latin Vulgate

1 Peter 316 mdash ldquoHaving a good conscience that whereas they speak evil of you as of evildo shy ers they may be ashamed that falsely accuse your good convershysation (behavior) in Christrdquo

(ldquoBehaviorrdquo inserted by author for clarification of antiquated term ldquoconversationrdquo)

Reads ldquo having a good conshyscience so that when you are slandered those who revile your good behavior in Christ may be put to shamerdquo

(The Greek for ldquospeaking evilrdquo or ldquoslanderingrdquo differs in the texts presentactive in MajorityTR pastpassive in critical text)

Reads ldquoAnd keep a good conshyscience so that in the thing in which you are slandered those who revile your good behavior in Christ will be put to shamerdquo(Only P72 and Psi many Greek cur-sives plus three of the Old Latin [2nd] the Vulgate [5th] Harclean and Armenian and the Sahidic represent the minority text apparatuses)

Reads ldquo keeping a clear conshyscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo(The NA actually reads ldquo so that in the very thing in which you are being slandered those who are reshyviling your good conduct in Christ will be put to shamerdquo)

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the right shy eous believer being falsely acshycused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz

KJV ESV NASB NIV PROBLEM1 Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSince therefore Christ suffered in the flesh 4 arm yourselves with the same way of thinking for whoever has suffered in the flesh has ceased from sinrdquo Footnote reads ldquo4

Some manuscripts add for us some for yourdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo(The Greek ennoian means ldquoinshytentrdquo ldquomindrdquo ldquothoughtrdquo ldquowillrdquo etc not ldquopurposerdquo)

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attitude because he who has suffered in his body is done with sinrdquo

(The Greek peacutepautai means ldquoto ceaserdquo ldquodesistrdquo or ldquorefrainrdquo not ldquobe donerdquomdasha bit of a stretch)

The Majority text Aleph-2 A and five other significant unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (3rd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind

2 Peter 121 mdash ldquoFor the prophshyecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghostrdquo(ldquo Came not in old timerdquo does not appear in the Byz text or most TR Erasmus was the origin ldquoCarriedrdquo or ldquobrought forthrdquo are much-preferable to ldquocamerdquo)

ESV ldquoFor no prophecy was ever produced by the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(ldquoProducedrdquo is quite a stretchmdashand unnecessarilymdashfrom ldquocarriedrdquo or ldquobrought forthrdquo some of the meanings of the Greek ēnechthē from the primary verb pherō)

NASB ldquoFor no prophecy was ever made by an act of human will but men moved by the Holy Spirit spoke from Godrdquo(The NA Greek reads theleacutemati ldquowillrdquo ldquoresolverdquo ldquopurposerdquo or ldquodesignrdquomdashldquowas ever maderdquo being a poor translation Notice the word-order change in last half)

NIV ldquoFor prophecy never had its origin in the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(The Majority text reads agioi anthropoi ldquoholy menrdquo The NA simply omits ldquoholyrdquo)

Again the vast majority of exshyisting Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Armenian

2 Peter 24 mdash ldquoFor 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 rdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell 2 and committed them to chains 3 of gloomy darkshyness to be kept until the judgshymentrdquo Footnotes read ldquo2 Greek Tartarus 3 Some manuscripts pitsrdquo

(The Greek Tartarosas means ldquohellrdquo or the lowest part of Hades not ldquopitsrdquo)

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reserved for judgment rdquo(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod Yet some modernists opt for the Greek reading appearing in the partial source of the 1881 ERVmdashWestcott amp Hortrsquos own Greek which reads seirois the masculine form The ERV reads so with many allies)

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo would be correct)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains [or lsquopitsrsquo] of thick (utter) darkness rdquomdashsimilar to the Byz Some modshyerns write such things as ldquo In prof writ is a pitrdquo (Thayer) Vinshycent wrote ldquoThe best texts substitute pits or cavernsrdquo The NA Greek does not include tartarosas ldquocast down to hellrdquo Tartarus is not ldquolower than Hadesrdquo but the lower part of it

2 Peter 310b mdash ldquoBut the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burned uprdquo

(The KJV translators used ldquogreat noiserdquo and ldquoshall melt with fervent heatrdquo from the more-refined Textus Receptus rather than following the shorter Majority text ldquoTerrible noiserdquo originated from Tyndale)

ESV reads ldquoBut the day of the Lord will come like a thief and then the heavens will pass away with loud noise and the elements will be dissolved with fire and the earth and everything that is done on it will be disclosedrdquob

Footnote reads b Other ancient authorities add will be burned uprdquo

(ldquo Being burned up will be desshytroyedrdquo and ldquo will be comshypletely burnedrdquo are the Byzantine readings The Old Latin Harclean and Ethiopic support)

NASB reads ldquo in which the heavens will pass away with a roar and the elements will be destroyed with intense heat and the earth and its works will be burned uprdquo Footnote reads ldquoTwo early mss read disshycoveredrdquo

(The Greek word rhoidzedon here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai meaning ldquowill be discoveredfound obshyserved or gatheredrdquo here is substishytuted in the NIVmdashand other modshyern versionsmdashfor pareleusontahai meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having different reading rather than ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot folshylow their own Greek The Byz is supported by six major un-cials the Harclean Bohairic

KJV ESV NASB NIV PROBLEM1 John 17 mdash ldquoBut if we walk in the light as he is in the light we have fellowship one with anothshyer and the blood of Jesus Christ his Son cleanseth us from all sinrdquo

(Understanding ldquolightrdquo properly in this context requires beyond supershyficial word study but the answer is found in a good lexicon ldquophōsrdquo (SRN 5457)mdashldquo(III) Figuratively moral and spiritual light and knowledge which enlightens the mind soul or conscience rdquo p 2176 Strongrsquos Complete Word Study Concordance)

(About walking in this ldquolightrdquo Henry Alford [nineteenth century] wrote that it is ldquo an identity in the essential element of our daily walk with the essential element of Godrsquos beingrdquo)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Iēshysou ldquoJesusrdquo This is the result of ancient scribal malice deliberately to dis-join the two terms which completely define Christrsquos idenshytity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purpose Christ and Messiah [Messias] each meaning ldquoAnointed Onerdquo)

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB withshyholds information that its translatshyors evidently think may confuse the reader concerning evidential weightmdasholder manuscripts versus number of manuscripts That is the translators hold back informashytion because they are sold on the ldquoearliest manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor] The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some Harclean and the Bohairic

1 John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

(As in both the Majority text and the Textus Receptus translators have added the English word ldquothingsrdquo to clarify meaning but the word obviously is not required for a complete understanding of the verse)

ESV ldquoBut you have been anoinshyted by the Holy One and you all have knowledgerdquo 1 Footnote reads ldquo1 Some manuscripts you know everythingrdquo (Which ones)

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the ESV reverse interlinear committee mistranslates as ldquoYou all have knowledgerdquo [Context is critical here] The ESV reverse interlinear folks misunderstood the phrase andor they thought contemporary readers would not comprehend It took more than 100 translators to get this wrong)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

(The translators deviated from the NU Greek which reads kai oidate pantes ldquoand you all knowrdquo In a reshycent Zondervan interlinear they simply added the English ldquothe truthrdquo into both the interlinear and regular English columns In the preface renowned Greek ldquoscholarrdquo and teacher Bill Mounce writes ldquoMay our work help all of you using this new interlinear to undershystand the wonderful truths of Godrsquos Word every word proceeding from Godrsquos mouth rdquo Modifying Scripture then proclaiming verbal inerrancy is wretched duplicity)

Some variation of ldquo you all know the truthrdquo may sound more correct but it is the result of either an inadvertent scribal error or a deliberate alteration Only Aleph B P and Psi plus a few Greek cursives and the Sahidic support this reading The meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harc-lean the Armenian and Ethiopic the Bohairic the Vulshygate others

KJV ESV NASB NIV PROBLEM1 John 43 mdash ldquoAnd 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 worldrdquo

Reads ldquo and every spirit that does not confess Jesus is not from God And this is the spirit of the antichrist of which you have heard that it is coming and now it is already in the worldrdquo

(The essence of this passage is not only to warn against those prophshyets 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 wellmdashnot just that Christ was not God From the first century Doshycetists held that Christ came as a ldquophantomrdquo form who was replaced by a separate fleshy ldquomanrdquo on the cross)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these transshylations Pro-modern usage against overwhelming mss evidence Byz six Greek unshycials the Peshitta amp Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

ESV ldquo for the great day of their wrath has comerdquo and who is able to standrdquo

(This scribal error is so obvious that one would expect the correct reading to take precedence Whose wrath is coming Obviously Godrsquos which will punish the wicked The unrighteous are not terrified Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo [Godrsquos])

NASB ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

NIV ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immeshydiately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Lat)

Revelation 2214 mdash ldquoBlessed are they that do his command shy ments that they may have right to the tree of life and may enter in through the gates into the cityrdquo

ESV reads ldquoBlessed are those who wash their robes so that they will have the right to the tree of life and may enter the city by the gatesrdquo

(The robes of glorified believers are washed to white in the Lambrsquos blood but not of their own merit)

NASB reads ldquoBlessed 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 cityrdquo

(Probably a reference back to Rev 79 wrongfully repeated here Most likely scribal error)

NIV reads ldquoBlessed 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 cityrdquo

(The Vulgate Sahidic Ethiopic some Greek cursives and a few Old Latin and Armenian support the minority text)

The Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

KJV ESV NASB NIV PROBLEMPhilippians 26 7 mdash ldquoWho beshying in the form of God thought it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men rdquo

(The Majority and TR both use the word ekeacutenose (from kenoacuteō) ldquoto empty or abaserdquo in verse 7 but the KJV committee produced a more idiomatic translation)

ESV reads ldquo who though he was in the form of God did not count equality with God a thing to be grasped 7 but made himself nothing taking the form of a sershyvant being born in the likeness of menrdquo

(The ESV translators simply misshytranslated eauton ekenose [ldquoempshytied Himselfrdquo]) by using ldquomade himself nothingrdquo Ekenose [ek-eacute-noce-ay] means again ldquoto emptyrdquo or ldquoto abaserdquo)

NASB reads ldquoWho although He existed in the form of God did not regard equality with God a thing to be grasped but emptied himself rdquo

(Note that the NASB does corshyrectly translate the word ekenose [ek-enacute-oce] heremdashldquoemptiedrdquo)

NIV reads ldquoWho being in very nature God did not consider equality with God something to be grasped but made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek keno-acuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

The underlying Greek is differshyent as usualmdashremarkably disshyparate source texts based upon NT mss divergent in 8000 places (J A Moorman) The Majority text under girds the KJV Note that the KJV makes two critical points in this text 1) Christ is co-equal with God the Father yet 2) He willingly abased (Gk ldquokenόōrdquo) Himself while God in bodily form acshycepting the despised shame in the flesh The New Testament is a testimony to Jesusrsquo divinity yet the minority text denies it here

Colossians 36 mdash ldquoFor which thingsrsquo sake the wrath of God cometh on the children of dis shy obediencerdquo

Reads ldquoOn account of these the wrath of God is comingrdquo1 Footshynote reads ldquo1 Some manuscripts add upon the sons of disobedishyencerdquo

(The NA Greek omits the last clause but the UBS includes it The translators chose the NA27

reading over that of the UBS3 Omission follows the RSV)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobedishyencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disobediencerdquo

(The footnote casts doubtmdashonly two manuscriptsmdashon the validity of the reading Wrongfully confusshying)

Reads ldquoBecause of these the wrath of God is comingrdquo Footshynote reads ldquoSome early manuscripts coming on those who are disobedientrdquo

(Not many MSS [See right] But the Majority also is supported by Aleph A C D-1 F G K L P and Psi and six other specified uncials as well as by the Syriac Peshitta and Harclean the Gothic and Armenian and more)

The Majority reading is ldquochilshydren of disobediencerdquo (Greek for children and sons is the same ldquouihosrdquo [hweeacute-os]) This same phrase also appears in Eph 22 and 56 ldquoChildren of disobediencerdquo are unbeliev shy ers who thus habitually behave egregiously against Godrsquos willmdashthe class of the lost doomed to hell The only opposing MSS are B D P46 the Sahidic and some Ethiopic plus some of the Byz text

1 Thessalonians 11 mdash ldquoPaul and Silvanus and Timotheus unto the church of the Thessaloshynians 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 Christrdquo

(The 1550 Robert Estienne TR succeeding the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo Erasmus [1516] penned this before Tyndale)

ESV ldquoPaul Silvanus and Timothy To the church of the Thessalonians in God the Fathshyer and the Lord Jesus Christ Grace to you and peacerdquo

(Both the NA27 and UBS3 Greek do not include ldquofrom God our Father and the Lord Jesus Christrdquo No footnote even is included to reference another reading)

NASB ldquoPaul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace to you and peacerdquo

(NA-UBS are supported only by Greek MSS B F G and Psi severshyal Old Latin the Peshitta and Arshymenian plus some of the Coptic Sahidic [northern Egypt] and Ethiopic)

NIV ldquoPaul Silas and Timothy to the church of the Thessalonishyans in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footnotes read ldquoa1 Greek Silvanus a variant of Silas b1 Some early manuscripts you from God our Father and the Lord Jesus Christrdquo

The Majority has the greeting ldquo from God the Father and Jesus Christ the Sonrdquo Three of the earliest five MSS Aleph A and D (however corshyrupt in places) also read so The villainous Vaticanus (B) supports the minority variant This may have been an early scribal attempt to ldquoeliminate repetitionrdquo as has been done historically by scribes some Fathers and by many modern translators

KJV ESV NASB NIV PROBLEM1 Timothy 316 mdash ldquoAnd without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of angels preached unto the Gentiles beshylieved on in the world received up into gloryrdquo

Reads ldquoGreat indeed we conshyfess is the mystery of godliness He 3 was manifested in the flesh vindicated 4 by the Spirit 5 seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo Footnotes read ldquo3 Greek Who some manushyscripts God others Which 4 Or justified 5 Or vindicated in spiritrdquo

(Some other Greek manuscripts read ldquoHe whordquo but these are among the fewest)

Reads ldquoBy common confession great is the mystery of godliness He who was revealed in the flesh was vindicated in the Spirshyit seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo(Some other Greek manuscripts read ldquoHe whordquo as shown here but these are among the fewest extant ldquoHerdquo in the NIV has abundant support in Aleph D G and F a paucity of the Byz plus the Peshyshitta and Harclean the Armenian and the Gothic the Coptic and more But the Greek holds the most weight)

Reads ldquoBeyond all question the mystery of godliness is great He appeared in a body was vindicshyated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footnote reads ldquoc16 Some manuscripts God d16 Or in the fleshrdquo(Not only is ldquoappeared in a bodyrdquo incorrect according to the Greek but it also is plainly ignoble The Lord of glory ldquoappeared in a bodyrdquo rather than ldquowas manifest in the fleshrdquo Detestable)

As usual the Majority text reshybukes nearly all modern ldquoBiblerdquo versions reading ldquoGodrdquo The Greek for ldquoHerdquo ldquoGodrdquo and ldquoChristrdquo each is a different word ldquoWhordquo and ldquowhichrdquo are the same word in Greek Notice how the meaning is different among the variants within this context The third copies of Aleph and A C-2 and D-2 also read ldquoGodrdquo Elevshyen other specified Greek MSS read ldquoGodrdquo plus a few of the Vulgate This is one of the foreshymost passages clearly estabshylishing Godrsquos manifestation in the flesh in the form of His Son Jesus Christ

1 Timothy 410 mdash ldquoFor thereshyfore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believerdquo

(See 1 Peter 414)

Reads ldquoFor to this end we toil and strive 2 because we have our hope set on the living God who is the Savior of all people espeshycially of those who believerdquo Footnote reads ldquo2 Some manushyscripts and suffer reproachrdquo

The NASB also milder than the KJV reads ldquostriverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and strugshygling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reproachrdquo)

The NIV also mitigates the connotation with ldquostriverdquo(Aleph A and C plus the Greek in F [9th] and G [9th] support the minority text as do Psi [8th] and K [9th] and many other Greek Joining the Byz are Aleph-2 D eight other specified Greek the Peshitta and Harclean the Coptic the Armenian and much more)

The Majority reading supports ldquosuffer reproachrdquo as do Aleph-2 and Codex Beza (D) three major uncials and six others plus much more ldquoSuffer reshyproachrdquo places the rightful burshyden of discipleship and subshysequent receipt of rebuke etc on the believer Jesus said that faithful believers will be re shy proached

1 Timothy 65 mdash ldquo Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness from such withdraw thyselfrdquo

ESV ldquo and constant friction among people who are depraved in mind and deprived of the truth imagining that godliness is a means of gainrdquo

(Omitting the last sentence nullishyfies the doctrine of separation upon which believers are to center their lives)

NASB ldquo and constant friction between men of depraved mind and deprived of the truth who suppose that godliness is a means of gainrdquo

(The Greek apestereacutemenōn means both ldquodestituterdquo and ldquodeprivedrdquomdashthe compound root words being apo ldquoto separaterdquo and stereacuteo ldquoto depriverdquo Hence combining the words in effect enhances the potency of the Greek word Greek is a language of emphasis through repetition and the use of double positives and double negatives)

NIV ldquo and constant friction between men of corrupt mind who have been robbed of the truth and who think that godlishyness is a means to financial gainrdquo

(ldquoRobbedrdquo is both a legitimate meaning and a suitable application of the word apestereacutemenōn in this context)

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd

corrected) and five other major Greek plus the Syriac Peshitta and Harclean others Defying are largely Aleph A D F G and 048 plus the Coptic Vulshygate and some Byz Some miffed scribe(s) waswere ofshyfended by the separatist docshytrine prescribed by God through PaulmdashldquoWherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive yourdquo

mdash2 Corinthians 617

KJV ESV NASB NIV PROBLEMHebrews 13 mdash ldquoWho 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 rdquo

Reads ldquoHe is the radiance of the glory of God and the exact imprint of his nature and he upshyholds the universe by the word of his power After making purificashytion for sins he sat down at the right hand of the Majesty on highrdquo

(ldquoRadiancerdquo [apaugasma] is okay in this instance ldquoNaturerdquo [hupo-staacuteseos] rather than ldquopersonrdquo is acceptable ldquoImprintrdquo [charakter] rather than ldquoimagerdquo is fine)

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds 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 rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowershyful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

ESV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have begotten yoursquordquo

(The ESV largely follows the RSV but it has been degraded with conshytemporary language and changed word ordermdashand word addition as well It has a modern ldquoflowrdquo but sacrifices the KJVrsquos majesty)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

(According to the often-corrupt NU Greek text ldquoGodrdquo in fact is not included here but rather ldquoherdquo The Greek eipen means ldquohe saidrdquo rather than ldquoGod saidrdquo In multiple interlinears the word ldquoGodrdquo is inserted into the Greek)

NIV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicatshying that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men being His chosen instruments)

ESV reads ldquo but this one was made a priest with an oath by the one who said to him lsquoThe Lord has sworn and will not change his mind ldquoYou are a priest foreverrdquorsquordquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical wordmdasha theological term Furthermore the ESV reverse interlinear shows that the words ldquo one was made a priestrdquo were added in English)

Omits ldquoafter the order of Melchisedecrdquo

(Melchisedec was Abramrsquos and the peoplersquos first high priest and he represented all peoplemdashjust as Christ has replaced him to represshyent all believers now Jesusrsquo ldquoante-typerdquo Melchisedec here is simply left out of the priestly line that ends with Christ)

Omits ldquoafter the order of Melchisedecrdquo

(Only some Aleph copies with slight variants B C and P46 one Old Latin manuscript the Vulgate the Armenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchize-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV ESV NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying 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 rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoBut when Christ apshypeared as a high priest of the good things that have come2

then through the greater and more perfect tent (not made with hands that is not of this creshyation)rdquo Footnote reads ldquo2 Some manuscripts good things to comerdquo

(ldquoSome manuscriptsrdquo How about more than 99 )

Reads ldquoBut when Christ apshypeared as a high priest of the good things to come rdquo Footshynote reads ldquoTwo early mss read that have comerdquo

(ldquoTwo early MSSrdquomdashlikely Aleph and B Usually when modern vershysions refer to ldquoearly manuscriptsrdquo they mean the five ldquoold uncialsrdquo)

Reads ldquoWhen Christ came as high priest of the good things that are already here rdquo Footshynote reads ldquoSome early manuscripts are to comerdquo(Against the majority of extant manuscript evidence the NIV translators have chosen this abysshymal reading Undoubtedly this represents a deplorable liberal obshysession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footshynote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deshyceptionmdashmost being correct (majority) The Greek apparatus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

ESV reads ldquoFor you had comshypassion on those in prison and you joy-fully accepted the plunshydering of your property since you knew that you yourselves had a better possession and an abiding onerdquo

(The NA27 and UBS3 source texts read differently about who is in bonds ldquothoserdquo [tois] and ldquoprisonshyersrdquo [desmiois] respectively The Majority reads ldquoin my bondsrdquo [desmois mou])

NASB reads ldquoFor 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 onerdquo

(The NU Greek apparatus also reshyplaces ldquoFor indeed in my bonds you suffered with merdquo with ldquoAnd with the prisoners you cheerfully suffered rdquo Note that none of these modern versions accurately represents its own Greek)

NIV reads ldquoYou sympathized with those in prison and joyfully accepted the confiscation of your property because you knew that you yourselves had better and lasting possessionsrdquo

(The modern versions have relatshyively substantial support yet they remain overwhelmingly outnumshybered by the Majority second-corrected copies of Aleph and D seven other major uncials and the Peshitta Harclean and Armenian plus more)

The Majority text supports the existence of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-speshycific ldquoeternityrdquo and from ldquolastshying possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoBy faith Sarah herself received power to conceive even when she was past the age since she considered him faithful who had promisedrdquo

(The NA Greek reads spermatos ldquoseedrdquo or ldquoissuerdquomdashby implication ldquooffspringrdquomdashafter katabolēn ldquoconceiverdquo But for comprehenshysion and ldquostylizationrdquo purposes the committee omitted ldquooffspringrdquo from the English)

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan NASBNIV intershylinear inserts into the running inshyterlinear English ldquoAbraham was enabled to become a father rdquo despite the NA Greekrsquos reference only to Sarah Then in the English column only Sarah is mentioned)

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas eshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

(The NU text here breaks from the Byz and TR by emphasizing Abshyrahamrsquos role rather than Sarahrsquos)

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV ESV NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoThey were stoned they were sawn in two1 they were killed with the sword They went about in skins of sheep and goats destitute afflicted misshytreatedrdquo Footnote reads ldquo1 Some manuscripts add they were tempshytedrdquo

(Underlining mine)

(The footnote indicates the transshylators were certain that ldquothey were temptedrdquo was a later scribal intershypolation)

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-treatshyed rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adshyversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English here Also despite its abshysence from the NA Greek epeir-aacutesthesan ldquothey were temptedrdquo has been added in English)

Reads ldquoThey were stoned they were sawed in two they were put to death by the sword They went about in sheepskins and goatskins destitute persecuted and mistreated rdquo Footnote reads ldquoSome early manuscripts stoned they were put to the test rdquo(Because the Byzantine manushyscript tradition dates back to at least the fourth century [and likely earlier still] ldquosomerdquo probably is incorrectmdashwith ldquoearlyrdquo referring to MSS of the 7th century or before)

The Majority text supports the KJV Although the NU Greek source text supporting most modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo in-spirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

ESV ldquoDo you want to be shown you foolish person that faith apart from works is uselessrdquo

(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto pershyceiverdquo not ldquoto learnrdquo This is a bit of a stretch)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5300-plus Greek mss only the abominable B plus C support the minority text Also a few Vulgate several Old Latin and the Sahidic plus some Greek uncials pay misguided homage to the wretched Vaticanus)

NIV ldquoYou foolish man do you want evidence that faith without deeds is uselessrdquo Footnote reads ldquoSome early manuscripts deadrdquo

(Only two of the ldquoearliestrdquo [or ldquoearlyrdquo] manuscripts codices B and C read the Gk ldquoargōsacuterdquo unshyprofitable or inactive Only 11 othshyer MSS families and versions read ldquouselessrdquo)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

ESV reads ldquoYou adulterous people 3 Do you not know that friendship with the world is enshymity with God Therefore whoshyever wishes to be a friend of the world makes himself an enemy of Godrdquo Footnote reads ldquo3 Greek You adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Footnote is not included in the first edition of The Reformashytion Study Bible)

NASB reads ldquoYou 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 Godrdquo

(The UBS3 Greek also reads bou-lethe ldquomight planrdquo rather than ldquowishesrdquo)

NIV reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatshyred toward God Anyone who chooses to be a friend of the world becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta [2nd] Armenian [5th] Ethiopic [4th or 6th] and Coptic [two versions] plus some of the Byzantine mss)

The Majority supports ldquoadultershyers and adulteressesrdquo as does Aleph-2 Also supporting the Majority are seven other Greek uncials and the Syriac Harc-lean (7th) Note how only the NIV agrees with the KJV and the Byzantine text-type Min-ority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshyshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two vers] plus some of the Majority (Byz) manuscripts

KJV ESV NASB NIV PROBLEM1 Peter 122 mdash ldquoSeeing 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 ferventlyrdquo

(ldquoFerventlyrdquo was added by the KJV translators for emphasismdashunshynecessarily)

Reads ldquoHaving purified your souls by your obedience to the truth for a sincere brotherly love love one another earnestly from a pure heartrdquo

(An incomplete structure in the NA Greek led to the committee adding ldquoHavingrdquo But both minorshyity texts omit ldquothrough the Spiritrdquo)

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent supshyport in five significant uncials and many Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the Old Latin and Armenian)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient mashynuscript evidence (five of the oldest extant MSSmdashP72 [3rd

century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity text includes it as do six major uncials and some Arshymenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byz text Remember that the Greek always holds greatest weight because it is the original NT source language

1 Peter 22 mdash ldquoAs newborn babes desire the sincere milk of the word that ye may grow therebyrdquo

(The Majority text and the Textus Receptus each read ldquoby it you may growrdquo That is grow spiritually Note that according to the NT Greek texts of Erasmus [1516] Theodore Beza [1598] Tyndale [1526] and even the Majority textmdashall partial sources for the KJVmdashthe Authorized Version [1611 1769probably others] is someshywhat incorrectly translated as above in the first independent clause Each of the aforementioned Greek sources readsmdashalmost preshyciselymdashldquodesire [or lsquolong forrsquo] the pure [or lsquounadulteratedrsquo] spiritual [logikon] milk rdquo)

ESV ldquoLike newborn infants long for the pure spiritual milk that by it you may grow up into salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo Peterrsquos letter targeted recent Gentile Christian converts those who already knew Christ Thus he was exhorting these ldquonewborn babesrdquo in Christ to grow in the love and knowledge of the Savior by reading existing Scripture [Old Testament] Peter was notmdashas the ESV and its present brethren indicshyatemdashcommanding unbelievers to become saved by reading Scrip shy ture Salvation of the soul comes only through personal interaction with Christ sin confession repentshyance and acceptance of Christ as sovereign Lord over onersquos life)

NASB ldquo Like newborn bashybies long for the pure milk of the word so that by it you may grow in respect to salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos listeners hence substitutshying ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English transshylation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin reshyspect tordquo substituted for ldquoup tordquo or ldquoup intordquo bridging the gap be-tween the ByzTR and minority readings)

NIV ldquoLike newborn babies crave pure spiritual milk so that by it you may grow up in your salvationrdquo

(The NA Greek text reads ldquo by it you may grow up to (or ldquointordquo) salvationrdquo The English is a someshywhat sensible reading [ldquoup in yourrdquo] but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarificashytion [See KJV reading] And a beshyliever does not ldquogrow up tordquo salvashytionmdashonly an unbeliever and this still would represent an awkward reading These translators too have reached a compromising reading)

Majority reads ldquo by it you may growrdquo Writes J A Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASB translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct NU support are seven major uncials and much of the Greek cursives Old Latin Vulgate

1 Peter 316 mdash ldquoHaving a good conscience that whereas they speak evil of you as of evildo shy ers they may be ashamed that falsely accuse your good convershysation (behavior) in Christrdquo

(ldquoBehaviorrdquo inserted by author for clarification of antiquated term ldquoconversationrdquo)

Reads ldquo having a good conshyscience so that when you are slandered those who revile your good behavior in Christ may be put to shamerdquo

(The Greek for ldquospeaking evilrdquo or ldquoslanderingrdquo differs in the texts presentactive in MajorityTR pastpassive in critical text)

Reads ldquoAnd keep a good conshyscience so that in the thing in which you are slandered those who revile your good behavior in Christ will be put to shamerdquo(Only P72 and Psi many Greek cur-sives plus three of the Old Latin [2nd] the Vulgate [5th] Harclean and Armenian and the Sahidic represent the minority text apparatuses)

Reads ldquo keeping a clear conshyscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo(The NA actually reads ldquo so that in the very thing in which you are being slandered those who are reshyviling your good conduct in Christ will be put to shamerdquo)

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the right shy eous believer being falsely acshycused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz

KJV ESV NASB NIV PROBLEM1 Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSince therefore Christ suffered in the flesh 4 arm yourselves with the same way of thinking for whoever has suffered in the flesh has ceased from sinrdquo Footnote reads ldquo4

Some manuscripts add for us some for yourdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo(The Greek ennoian means ldquoinshytentrdquo ldquomindrdquo ldquothoughtrdquo ldquowillrdquo etc not ldquopurposerdquo)

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attitude because he who has suffered in his body is done with sinrdquo

(The Greek peacutepautai means ldquoto ceaserdquo ldquodesistrdquo or ldquorefrainrdquo not ldquobe donerdquomdasha bit of a stretch)

The Majority text Aleph-2 A and five other significant unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (3rd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind

2 Peter 121 mdash ldquoFor the prophshyecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghostrdquo(ldquo Came not in old timerdquo does not appear in the Byz text or most TR Erasmus was the origin ldquoCarriedrdquo or ldquobrought forthrdquo are much-preferable to ldquocamerdquo)

ESV ldquoFor no prophecy was ever produced by the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(ldquoProducedrdquo is quite a stretchmdashand unnecessarilymdashfrom ldquocarriedrdquo or ldquobrought forthrdquo some of the meanings of the Greek ēnechthē from the primary verb pherō)

NASB ldquoFor no prophecy was ever made by an act of human will but men moved by the Holy Spirit spoke from Godrdquo(The NA Greek reads theleacutemati ldquowillrdquo ldquoresolverdquo ldquopurposerdquo or ldquodesignrdquomdashldquowas ever maderdquo being a poor translation Notice the word-order change in last half)

NIV ldquoFor prophecy never had its origin in the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(The Majority text reads agioi anthropoi ldquoholy menrdquo The NA simply omits ldquoholyrdquo)

Again the vast majority of exshyisting Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Armenian

2 Peter 24 mdash ldquoFor 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 rdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell 2 and committed them to chains 3 of gloomy darkshyness to be kept until the judgshymentrdquo Footnotes read ldquo2 Greek Tartarus 3 Some manuscripts pitsrdquo

(The Greek Tartarosas means ldquohellrdquo or the lowest part of Hades not ldquopitsrdquo)

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reserved for judgment rdquo(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod Yet some modernists opt for the Greek reading appearing in the partial source of the 1881 ERVmdashWestcott amp Hortrsquos own Greek which reads seirois the masculine form The ERV reads so with many allies)

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo would be correct)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains [or lsquopitsrsquo] of thick (utter) darkness rdquomdashsimilar to the Byz Some modshyerns write such things as ldquo In prof writ is a pitrdquo (Thayer) Vinshycent wrote ldquoThe best texts substitute pits or cavernsrdquo The NA Greek does not include tartarosas ldquocast down to hellrdquo Tartarus is not ldquolower than Hadesrdquo but the lower part of it

2 Peter 310b mdash ldquoBut the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burned uprdquo

(The KJV translators used ldquogreat noiserdquo and ldquoshall melt with fervent heatrdquo from the more-refined Textus Receptus rather than following the shorter Majority text ldquoTerrible noiserdquo originated from Tyndale)

ESV reads ldquoBut the day of the Lord will come like a thief and then the heavens will pass away with loud noise and the elements will be dissolved with fire and the earth and everything that is done on it will be disclosedrdquob

Footnote reads b Other ancient authorities add will be burned uprdquo

(ldquo Being burned up will be desshytroyedrdquo and ldquo will be comshypletely burnedrdquo are the Byzantine readings The Old Latin Harclean and Ethiopic support)

NASB reads ldquo in which the heavens will pass away with a roar and the elements will be destroyed with intense heat and the earth and its works will be burned uprdquo Footnote reads ldquoTwo early mss read disshycoveredrdquo

(The Greek word rhoidzedon here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai meaning ldquowill be discoveredfound obshyserved or gatheredrdquo here is substishytuted in the NIVmdashand other modshyern versionsmdashfor pareleusontahai meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having different reading rather than ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot folshylow their own Greek The Byz is supported by six major un-cials the Harclean Bohairic

KJV ESV NASB NIV PROBLEM1 John 17 mdash ldquoBut if we walk in the light as he is in the light we have fellowship one with anothshyer and the blood of Jesus Christ his Son cleanseth us from all sinrdquo

(Understanding ldquolightrdquo properly in this context requires beyond supershyficial word study but the answer is found in a good lexicon ldquophōsrdquo (SRN 5457)mdashldquo(III) Figuratively moral and spiritual light and knowledge which enlightens the mind soul or conscience rdquo p 2176 Strongrsquos Complete Word Study Concordance)

(About walking in this ldquolightrdquo Henry Alford [nineteenth century] wrote that it is ldquo an identity in the essential element of our daily walk with the essential element of Godrsquos beingrdquo)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Iēshysou ldquoJesusrdquo This is the result of ancient scribal malice deliberately to dis-join the two terms which completely define Christrsquos idenshytity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purpose Christ and Messiah [Messias] each meaning ldquoAnointed Onerdquo)

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB withshyholds information that its translatshyors evidently think may confuse the reader concerning evidential weightmdasholder manuscripts versus number of manuscripts That is the translators hold back informashytion because they are sold on the ldquoearliest manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor] The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some Harclean and the Bohairic

1 John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

(As in both the Majority text and the Textus Receptus translators have added the English word ldquothingsrdquo to clarify meaning but the word obviously is not required for a complete understanding of the verse)

ESV ldquoBut you have been anoinshyted by the Holy One and you all have knowledgerdquo 1 Footnote reads ldquo1 Some manuscripts you know everythingrdquo (Which ones)

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the ESV reverse interlinear committee mistranslates as ldquoYou all have knowledgerdquo [Context is critical here] The ESV reverse interlinear folks misunderstood the phrase andor they thought contemporary readers would not comprehend It took more than 100 translators to get this wrong)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

(The translators deviated from the NU Greek which reads kai oidate pantes ldquoand you all knowrdquo In a reshycent Zondervan interlinear they simply added the English ldquothe truthrdquo into both the interlinear and regular English columns In the preface renowned Greek ldquoscholarrdquo and teacher Bill Mounce writes ldquoMay our work help all of you using this new interlinear to undershystand the wonderful truths of Godrsquos Word every word proceeding from Godrsquos mouth rdquo Modifying Scripture then proclaiming verbal inerrancy is wretched duplicity)

Some variation of ldquo you all know the truthrdquo may sound more correct but it is the result of either an inadvertent scribal error or a deliberate alteration Only Aleph B P and Psi plus a few Greek cursives and the Sahidic support this reading The meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harc-lean the Armenian and Ethiopic the Bohairic the Vulshygate others

KJV ESV NASB NIV PROBLEM1 John 43 mdash ldquoAnd 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 worldrdquo

Reads ldquo and every spirit that does not confess Jesus is not from God And this is the spirit of the antichrist of which you have heard that it is coming and now it is already in the worldrdquo

(The essence of this passage is not only to warn against those prophshyets 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 wellmdashnot just that Christ was not God From the first century Doshycetists held that Christ came as a ldquophantomrdquo form who was replaced by a separate fleshy ldquomanrdquo on the cross)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these transshylations Pro-modern usage against overwhelming mss evidence Byz six Greek unshycials the Peshitta amp Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

ESV ldquo for the great day of their wrath has comerdquo and who is able to standrdquo

(This scribal error is so obvious that one would expect the correct reading to take precedence Whose wrath is coming Obviously Godrsquos which will punish the wicked The unrighteous are not terrified Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo [Godrsquos])

NASB ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

NIV ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immeshydiately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Lat)

Revelation 2214 mdash ldquoBlessed are they that do his command shy ments that they may have right to the tree of life and may enter in through the gates into the cityrdquo

ESV reads ldquoBlessed are those who wash their robes so that they will have the right to the tree of life and may enter the city by the gatesrdquo

(The robes of glorified believers are washed to white in the Lambrsquos blood but not of their own merit)

NASB reads ldquoBlessed 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 cityrdquo

(Probably a reference back to Rev 79 wrongfully repeated here Most likely scribal error)

NIV reads ldquoBlessed 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 cityrdquo

(The Vulgate Sahidic Ethiopic some Greek cursives and a few Old Latin and Armenian support the minority text)

The Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

KJV ESV NASB NIV PROBLEM1 Timothy 316 mdash ldquoAnd without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of angels preached unto the Gentiles beshylieved on in the world received up into gloryrdquo

Reads ldquoGreat indeed we conshyfess is the mystery of godliness He 3 was manifested in the flesh vindicated 4 by the Spirit 5 seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo Footnotes read ldquo3 Greek Who some manushyscripts God others Which 4 Or justified 5 Or vindicated in spiritrdquo

(Some other Greek manuscripts read ldquoHe whordquo but these are among the fewest)

Reads ldquoBy common confession great is the mystery of godliness He who was revealed in the flesh was vindicated in the Spirshyit seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo(Some other Greek manuscripts read ldquoHe whordquo as shown here but these are among the fewest extant ldquoHerdquo in the NIV has abundant support in Aleph D G and F a paucity of the Byz plus the Peshyshitta and Harclean the Armenian and the Gothic the Coptic and more But the Greek holds the most weight)

Reads ldquoBeyond all question the mystery of godliness is great He appeared in a body was vindicshyated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footnote reads ldquoc16 Some manuscripts God d16 Or in the fleshrdquo(Not only is ldquoappeared in a bodyrdquo incorrect according to the Greek but it also is plainly ignoble The Lord of glory ldquoappeared in a bodyrdquo rather than ldquowas manifest in the fleshrdquo Detestable)

As usual the Majority text reshybukes nearly all modern ldquoBiblerdquo versions reading ldquoGodrdquo The Greek for ldquoHerdquo ldquoGodrdquo and ldquoChristrdquo each is a different word ldquoWhordquo and ldquowhichrdquo are the same word in Greek Notice how the meaning is different among the variants within this context The third copies of Aleph and A C-2 and D-2 also read ldquoGodrdquo Elevshyen other specified Greek MSS read ldquoGodrdquo plus a few of the Vulgate This is one of the foreshymost passages clearly estabshylishing Godrsquos manifestation in the flesh in the form of His Son Jesus Christ

1 Timothy 410 mdash ldquoFor thereshyfore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believerdquo

(See 1 Peter 414)

Reads ldquoFor to this end we toil and strive 2 because we have our hope set on the living God who is the Savior of all people espeshycially of those who believerdquo Footnote reads ldquo2 Some manushyscripts and suffer reproachrdquo

The NASB also milder than the KJV reads ldquostriverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and strugshygling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reproachrdquo)

The NIV also mitigates the connotation with ldquostriverdquo(Aleph A and C plus the Greek in F [9th] and G [9th] support the minority text as do Psi [8th] and K [9th] and many other Greek Joining the Byz are Aleph-2 D eight other specified Greek the Peshitta and Harclean the Coptic the Armenian and much more)

The Majority reading supports ldquosuffer reproachrdquo as do Aleph-2 and Codex Beza (D) three major uncials and six others plus much more ldquoSuffer reshyproachrdquo places the rightful burshyden of discipleship and subshysequent receipt of rebuke etc on the believer Jesus said that faithful believers will be re shy proached

1 Timothy 65 mdash ldquo Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness from such withdraw thyselfrdquo

ESV ldquo and constant friction among people who are depraved in mind and deprived of the truth imagining that godliness is a means of gainrdquo

(Omitting the last sentence nullishyfies the doctrine of separation upon which believers are to center their lives)

NASB ldquo and constant friction between men of depraved mind and deprived of the truth who suppose that godliness is a means of gainrdquo

(The Greek apestereacutemenōn means both ldquodestituterdquo and ldquodeprivedrdquomdashthe compound root words being apo ldquoto separaterdquo and stereacuteo ldquoto depriverdquo Hence combining the words in effect enhances the potency of the Greek word Greek is a language of emphasis through repetition and the use of double positives and double negatives)

NIV ldquo and constant friction between men of corrupt mind who have been robbed of the truth and who think that godlishyness is a means to financial gainrdquo

(ldquoRobbedrdquo is both a legitimate meaning and a suitable application of the word apestereacutemenōn in this context)

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd

corrected) and five other major Greek plus the Syriac Peshitta and Harclean others Defying are largely Aleph A D F G and 048 plus the Coptic Vulshygate and some Byz Some miffed scribe(s) waswere ofshyfended by the separatist docshytrine prescribed by God through PaulmdashldquoWherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive yourdquo

mdash2 Corinthians 617

KJV ESV NASB NIV PROBLEMHebrews 13 mdash ldquoWho 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 rdquo

Reads ldquoHe is the radiance of the glory of God and the exact imprint of his nature and he upshyholds the universe by the word of his power After making purificashytion for sins he sat down at the right hand of the Majesty on highrdquo

(ldquoRadiancerdquo [apaugasma] is okay in this instance ldquoNaturerdquo [hupo-staacuteseos] rather than ldquopersonrdquo is acceptable ldquoImprintrdquo [charakter] rather than ldquoimagerdquo is fine)

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds 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 rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowershyful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

ESV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have begotten yoursquordquo

(The ESV largely follows the RSV but it has been degraded with conshytemporary language and changed word ordermdashand word addition as well It has a modern ldquoflowrdquo but sacrifices the KJVrsquos majesty)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

(According to the often-corrupt NU Greek text ldquoGodrdquo in fact is not included here but rather ldquoherdquo The Greek eipen means ldquohe saidrdquo rather than ldquoGod saidrdquo In multiple interlinears the word ldquoGodrdquo is inserted into the Greek)

NIV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicatshying that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men being His chosen instruments)

ESV reads ldquo but this one was made a priest with an oath by the one who said to him lsquoThe Lord has sworn and will not change his mind ldquoYou are a priest foreverrdquorsquordquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical wordmdasha theological term Furthermore the ESV reverse interlinear shows that the words ldquo one was made a priestrdquo were added in English)

Omits ldquoafter the order of Melchisedecrdquo

(Melchisedec was Abramrsquos and the peoplersquos first high priest and he represented all peoplemdashjust as Christ has replaced him to represshyent all believers now Jesusrsquo ldquoante-typerdquo Melchisedec here is simply left out of the priestly line that ends with Christ)

Omits ldquoafter the order of Melchisedecrdquo

(Only some Aleph copies with slight variants B C and P46 one Old Latin manuscript the Vulgate the Armenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchize-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV ESV NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying 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 rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoBut when Christ apshypeared as a high priest of the good things that have come2

then through the greater and more perfect tent (not made with hands that is not of this creshyation)rdquo Footnote reads ldquo2 Some manuscripts good things to comerdquo

(ldquoSome manuscriptsrdquo How about more than 99 )

Reads ldquoBut when Christ apshypeared as a high priest of the good things to come rdquo Footshynote reads ldquoTwo early mss read that have comerdquo

(ldquoTwo early MSSrdquomdashlikely Aleph and B Usually when modern vershysions refer to ldquoearly manuscriptsrdquo they mean the five ldquoold uncialsrdquo)

Reads ldquoWhen Christ came as high priest of the good things that are already here rdquo Footshynote reads ldquoSome early manuscripts are to comerdquo(Against the majority of extant manuscript evidence the NIV translators have chosen this abysshymal reading Undoubtedly this represents a deplorable liberal obshysession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footshynote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deshyceptionmdashmost being correct (majority) The Greek apparatus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

ESV reads ldquoFor you had comshypassion on those in prison and you joy-fully accepted the plunshydering of your property since you knew that you yourselves had a better possession and an abiding onerdquo

(The NA27 and UBS3 source texts read differently about who is in bonds ldquothoserdquo [tois] and ldquoprisonshyersrdquo [desmiois] respectively The Majority reads ldquoin my bondsrdquo [desmois mou])

NASB reads ldquoFor 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 onerdquo

(The NU Greek apparatus also reshyplaces ldquoFor indeed in my bonds you suffered with merdquo with ldquoAnd with the prisoners you cheerfully suffered rdquo Note that none of these modern versions accurately represents its own Greek)

NIV reads ldquoYou sympathized with those in prison and joyfully accepted the confiscation of your property because you knew that you yourselves had better and lasting possessionsrdquo

(The modern versions have relatshyively substantial support yet they remain overwhelmingly outnumshybered by the Majority second-corrected copies of Aleph and D seven other major uncials and the Peshitta Harclean and Armenian plus more)

The Majority text supports the existence of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-speshycific ldquoeternityrdquo and from ldquolastshying possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoBy faith Sarah herself received power to conceive even when she was past the age since she considered him faithful who had promisedrdquo

(The NA Greek reads spermatos ldquoseedrdquo or ldquoissuerdquomdashby implication ldquooffspringrdquomdashafter katabolēn ldquoconceiverdquo But for comprehenshysion and ldquostylizationrdquo purposes the committee omitted ldquooffspringrdquo from the English)

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan NASBNIV intershylinear inserts into the running inshyterlinear English ldquoAbraham was enabled to become a father rdquo despite the NA Greekrsquos reference only to Sarah Then in the English column only Sarah is mentioned)

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas eshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

(The NU text here breaks from the Byz and TR by emphasizing Abshyrahamrsquos role rather than Sarahrsquos)

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV ESV NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoThey were stoned they were sawn in two1 they were killed with the sword They went about in skins of sheep and goats destitute afflicted misshytreatedrdquo Footnote reads ldquo1 Some manuscripts add they were tempshytedrdquo

(Underlining mine)

(The footnote indicates the transshylators were certain that ldquothey were temptedrdquo was a later scribal intershypolation)

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-treatshyed rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adshyversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English here Also despite its abshysence from the NA Greek epeir-aacutesthesan ldquothey were temptedrdquo has been added in English)

Reads ldquoThey were stoned they were sawed in two they were put to death by the sword They went about in sheepskins and goatskins destitute persecuted and mistreated rdquo Footnote reads ldquoSome early manuscripts stoned they were put to the test rdquo(Because the Byzantine manushyscript tradition dates back to at least the fourth century [and likely earlier still] ldquosomerdquo probably is incorrectmdashwith ldquoearlyrdquo referring to MSS of the 7th century or before)

The Majority text supports the KJV Although the NU Greek source text supporting most modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo in-spirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

ESV ldquoDo you want to be shown you foolish person that faith apart from works is uselessrdquo

(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto pershyceiverdquo not ldquoto learnrdquo This is a bit of a stretch)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5300-plus Greek mss only the abominable B plus C support the minority text Also a few Vulgate several Old Latin and the Sahidic plus some Greek uncials pay misguided homage to the wretched Vaticanus)

NIV ldquoYou foolish man do you want evidence that faith without deeds is uselessrdquo Footnote reads ldquoSome early manuscripts deadrdquo

(Only two of the ldquoearliestrdquo [or ldquoearlyrdquo] manuscripts codices B and C read the Gk ldquoargōsacuterdquo unshyprofitable or inactive Only 11 othshyer MSS families and versions read ldquouselessrdquo)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

ESV reads ldquoYou adulterous people 3 Do you not know that friendship with the world is enshymity with God Therefore whoshyever wishes to be a friend of the world makes himself an enemy of Godrdquo Footnote reads ldquo3 Greek You adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Footnote is not included in the first edition of The Reformashytion Study Bible)

NASB reads ldquoYou 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 Godrdquo

(The UBS3 Greek also reads bou-lethe ldquomight planrdquo rather than ldquowishesrdquo)

NIV reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatshyred toward God Anyone who chooses to be a friend of the world becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta [2nd] Armenian [5th] Ethiopic [4th or 6th] and Coptic [two versions] plus some of the Byzantine mss)

The Majority supports ldquoadultershyers and adulteressesrdquo as does Aleph-2 Also supporting the Majority are seven other Greek uncials and the Syriac Harc-lean (7th) Note how only the NIV agrees with the KJV and the Byzantine text-type Min-ority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshyshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two vers] plus some of the Majority (Byz) manuscripts

KJV ESV NASB NIV PROBLEM1 Peter 122 mdash ldquoSeeing 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 ferventlyrdquo

(ldquoFerventlyrdquo was added by the KJV translators for emphasismdashunshynecessarily)

Reads ldquoHaving purified your souls by your obedience to the truth for a sincere brotherly love love one another earnestly from a pure heartrdquo

(An incomplete structure in the NA Greek led to the committee adding ldquoHavingrdquo But both minorshyity texts omit ldquothrough the Spiritrdquo)

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent supshyport in five significant uncials and many Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the Old Latin and Armenian)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient mashynuscript evidence (five of the oldest extant MSSmdashP72 [3rd

century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity text includes it as do six major uncials and some Arshymenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byz text Remember that the Greek always holds greatest weight because it is the original NT source language

1 Peter 22 mdash ldquoAs newborn babes desire the sincere milk of the word that ye may grow therebyrdquo

(The Majority text and the Textus Receptus each read ldquoby it you may growrdquo That is grow spiritually Note that according to the NT Greek texts of Erasmus [1516] Theodore Beza [1598] Tyndale [1526] and even the Majority textmdashall partial sources for the KJVmdashthe Authorized Version [1611 1769probably others] is someshywhat incorrectly translated as above in the first independent clause Each of the aforementioned Greek sources readsmdashalmost preshyciselymdashldquodesire [or lsquolong forrsquo] the pure [or lsquounadulteratedrsquo] spiritual [logikon] milk rdquo)

ESV ldquoLike newborn infants long for the pure spiritual milk that by it you may grow up into salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo Peterrsquos letter targeted recent Gentile Christian converts those who already knew Christ Thus he was exhorting these ldquonewborn babesrdquo in Christ to grow in the love and knowledge of the Savior by reading existing Scripture [Old Testament] Peter was notmdashas the ESV and its present brethren indicshyatemdashcommanding unbelievers to become saved by reading Scrip shy ture Salvation of the soul comes only through personal interaction with Christ sin confession repentshyance and acceptance of Christ as sovereign Lord over onersquos life)

NASB ldquo Like newborn bashybies long for the pure milk of the word so that by it you may grow in respect to salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos listeners hence substitutshying ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English transshylation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin reshyspect tordquo substituted for ldquoup tordquo or ldquoup intordquo bridging the gap be-tween the ByzTR and minority readings)

NIV ldquoLike newborn babies crave pure spiritual milk so that by it you may grow up in your salvationrdquo

(The NA Greek text reads ldquo by it you may grow up to (or ldquointordquo) salvationrdquo The English is a someshywhat sensible reading [ldquoup in yourrdquo] but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarificashytion [See KJV reading] And a beshyliever does not ldquogrow up tordquo salvashytionmdashonly an unbeliever and this still would represent an awkward reading These translators too have reached a compromising reading)

Majority reads ldquo by it you may growrdquo Writes J A Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASB translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct NU support are seven major uncials and much of the Greek cursives Old Latin Vulgate

1 Peter 316 mdash ldquoHaving a good conscience that whereas they speak evil of you as of evildo shy ers they may be ashamed that falsely accuse your good convershysation (behavior) in Christrdquo

(ldquoBehaviorrdquo inserted by author for clarification of antiquated term ldquoconversationrdquo)

Reads ldquo having a good conshyscience so that when you are slandered those who revile your good behavior in Christ may be put to shamerdquo

(The Greek for ldquospeaking evilrdquo or ldquoslanderingrdquo differs in the texts presentactive in MajorityTR pastpassive in critical text)

Reads ldquoAnd keep a good conshyscience so that in the thing in which you are slandered those who revile your good behavior in Christ will be put to shamerdquo(Only P72 and Psi many Greek cur-sives plus three of the Old Latin [2nd] the Vulgate [5th] Harclean and Armenian and the Sahidic represent the minority text apparatuses)

Reads ldquo keeping a clear conshyscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo(The NA actually reads ldquo so that in the very thing in which you are being slandered those who are reshyviling your good conduct in Christ will be put to shamerdquo)

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the right shy eous believer being falsely acshycused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz

KJV ESV NASB NIV PROBLEM1 Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSince therefore Christ suffered in the flesh 4 arm yourselves with the same way of thinking for whoever has suffered in the flesh has ceased from sinrdquo Footnote reads ldquo4

Some manuscripts add for us some for yourdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo(The Greek ennoian means ldquoinshytentrdquo ldquomindrdquo ldquothoughtrdquo ldquowillrdquo etc not ldquopurposerdquo)

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attitude because he who has suffered in his body is done with sinrdquo

(The Greek peacutepautai means ldquoto ceaserdquo ldquodesistrdquo or ldquorefrainrdquo not ldquobe donerdquomdasha bit of a stretch)

The Majority text Aleph-2 A and five other significant unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (3rd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind

2 Peter 121 mdash ldquoFor the prophshyecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghostrdquo(ldquo Came not in old timerdquo does not appear in the Byz text or most TR Erasmus was the origin ldquoCarriedrdquo or ldquobrought forthrdquo are much-preferable to ldquocamerdquo)

ESV ldquoFor no prophecy was ever produced by the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(ldquoProducedrdquo is quite a stretchmdashand unnecessarilymdashfrom ldquocarriedrdquo or ldquobrought forthrdquo some of the meanings of the Greek ēnechthē from the primary verb pherō)

NASB ldquoFor no prophecy was ever made by an act of human will but men moved by the Holy Spirit spoke from Godrdquo(The NA Greek reads theleacutemati ldquowillrdquo ldquoresolverdquo ldquopurposerdquo or ldquodesignrdquomdashldquowas ever maderdquo being a poor translation Notice the word-order change in last half)

NIV ldquoFor prophecy never had its origin in the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(The Majority text reads agioi anthropoi ldquoholy menrdquo The NA simply omits ldquoholyrdquo)

Again the vast majority of exshyisting Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Armenian

2 Peter 24 mdash ldquoFor 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 rdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell 2 and committed them to chains 3 of gloomy darkshyness to be kept until the judgshymentrdquo Footnotes read ldquo2 Greek Tartarus 3 Some manuscripts pitsrdquo

(The Greek Tartarosas means ldquohellrdquo or the lowest part of Hades not ldquopitsrdquo)

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reserved for judgment rdquo(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod Yet some modernists opt for the Greek reading appearing in the partial source of the 1881 ERVmdashWestcott amp Hortrsquos own Greek which reads seirois the masculine form The ERV reads so with many allies)

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo would be correct)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains [or lsquopitsrsquo] of thick (utter) darkness rdquomdashsimilar to the Byz Some modshyerns write such things as ldquo In prof writ is a pitrdquo (Thayer) Vinshycent wrote ldquoThe best texts substitute pits or cavernsrdquo The NA Greek does not include tartarosas ldquocast down to hellrdquo Tartarus is not ldquolower than Hadesrdquo but the lower part of it

2 Peter 310b mdash ldquoBut the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burned uprdquo

(The KJV translators used ldquogreat noiserdquo and ldquoshall melt with fervent heatrdquo from the more-refined Textus Receptus rather than following the shorter Majority text ldquoTerrible noiserdquo originated from Tyndale)

ESV reads ldquoBut the day of the Lord will come like a thief and then the heavens will pass away with loud noise and the elements will be dissolved with fire and the earth and everything that is done on it will be disclosedrdquob

Footnote reads b Other ancient authorities add will be burned uprdquo

(ldquo Being burned up will be desshytroyedrdquo and ldquo will be comshypletely burnedrdquo are the Byzantine readings The Old Latin Harclean and Ethiopic support)

NASB reads ldquo in which the heavens will pass away with a roar and the elements will be destroyed with intense heat and the earth and its works will be burned uprdquo Footnote reads ldquoTwo early mss read disshycoveredrdquo

(The Greek word rhoidzedon here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai meaning ldquowill be discoveredfound obshyserved or gatheredrdquo here is substishytuted in the NIVmdashand other modshyern versionsmdashfor pareleusontahai meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having different reading rather than ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot folshylow their own Greek The Byz is supported by six major un-cials the Harclean Bohairic

KJV ESV NASB NIV PROBLEM1 John 17 mdash ldquoBut if we walk in the light as he is in the light we have fellowship one with anothshyer and the blood of Jesus Christ his Son cleanseth us from all sinrdquo

(Understanding ldquolightrdquo properly in this context requires beyond supershyficial word study but the answer is found in a good lexicon ldquophōsrdquo (SRN 5457)mdashldquo(III) Figuratively moral and spiritual light and knowledge which enlightens the mind soul or conscience rdquo p 2176 Strongrsquos Complete Word Study Concordance)

(About walking in this ldquolightrdquo Henry Alford [nineteenth century] wrote that it is ldquo an identity in the essential element of our daily walk with the essential element of Godrsquos beingrdquo)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Iēshysou ldquoJesusrdquo This is the result of ancient scribal malice deliberately to dis-join the two terms which completely define Christrsquos idenshytity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purpose Christ and Messiah [Messias] each meaning ldquoAnointed Onerdquo)

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB withshyholds information that its translatshyors evidently think may confuse the reader concerning evidential weightmdasholder manuscripts versus number of manuscripts That is the translators hold back informashytion because they are sold on the ldquoearliest manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor] The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some Harclean and the Bohairic

1 John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

(As in both the Majority text and the Textus Receptus translators have added the English word ldquothingsrdquo to clarify meaning but the word obviously is not required for a complete understanding of the verse)

ESV ldquoBut you have been anoinshyted by the Holy One and you all have knowledgerdquo 1 Footnote reads ldquo1 Some manuscripts you know everythingrdquo (Which ones)

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the ESV reverse interlinear committee mistranslates as ldquoYou all have knowledgerdquo [Context is critical here] The ESV reverse interlinear folks misunderstood the phrase andor they thought contemporary readers would not comprehend It took more than 100 translators to get this wrong)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

(The translators deviated from the NU Greek which reads kai oidate pantes ldquoand you all knowrdquo In a reshycent Zondervan interlinear they simply added the English ldquothe truthrdquo into both the interlinear and regular English columns In the preface renowned Greek ldquoscholarrdquo and teacher Bill Mounce writes ldquoMay our work help all of you using this new interlinear to undershystand the wonderful truths of Godrsquos Word every word proceeding from Godrsquos mouth rdquo Modifying Scripture then proclaiming verbal inerrancy is wretched duplicity)

Some variation of ldquo you all know the truthrdquo may sound more correct but it is the result of either an inadvertent scribal error or a deliberate alteration Only Aleph B P and Psi plus a few Greek cursives and the Sahidic support this reading The meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harc-lean the Armenian and Ethiopic the Bohairic the Vulshygate others

KJV ESV NASB NIV PROBLEM1 John 43 mdash ldquoAnd 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 worldrdquo

Reads ldquo and every spirit that does not confess Jesus is not from God And this is the spirit of the antichrist of which you have heard that it is coming and now it is already in the worldrdquo

(The essence of this passage is not only to warn against those prophshyets 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 wellmdashnot just that Christ was not God From the first century Doshycetists held that Christ came as a ldquophantomrdquo form who was replaced by a separate fleshy ldquomanrdquo on the cross)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these transshylations Pro-modern usage against overwhelming mss evidence Byz six Greek unshycials the Peshitta amp Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

ESV ldquo for the great day of their wrath has comerdquo and who is able to standrdquo

(This scribal error is so obvious that one would expect the correct reading to take precedence Whose wrath is coming Obviously Godrsquos which will punish the wicked The unrighteous are not terrified Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo [Godrsquos])

NASB ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

NIV ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immeshydiately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Lat)

Revelation 2214 mdash ldquoBlessed are they that do his command shy ments that they may have right to the tree of life and may enter in through the gates into the cityrdquo

ESV reads ldquoBlessed are those who wash their robes so that they will have the right to the tree of life and may enter the city by the gatesrdquo

(The robes of glorified believers are washed to white in the Lambrsquos blood but not of their own merit)

NASB reads ldquoBlessed 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 cityrdquo

(Probably a reference back to Rev 79 wrongfully repeated here Most likely scribal error)

NIV reads ldquoBlessed 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 cityrdquo

(The Vulgate Sahidic Ethiopic some Greek cursives and a few Old Latin and Armenian support the minority text)

The Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

KJV ESV NASB NIV PROBLEMHebrews 13 mdash ldquoWho 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 rdquo

Reads ldquoHe is the radiance of the glory of God and the exact imprint of his nature and he upshyholds the universe by the word of his power After making purificashytion for sins he sat down at the right hand of the Majesty on highrdquo

(ldquoRadiancerdquo [apaugasma] is okay in this instance ldquoNaturerdquo [hupo-staacuteseos] rather than ldquopersonrdquo is acceptable ldquoImprintrdquo [charakter] rather than ldquoimagerdquo is fine)

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds 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 rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowershyful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

ESV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have begotten yoursquordquo

(The ESV largely follows the RSV but it has been degraded with conshytemporary language and changed word ordermdashand word addition as well It has a modern ldquoflowrdquo but sacrifices the KJVrsquos majesty)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

(According to the often-corrupt NU Greek text ldquoGodrdquo in fact is not included here but rather ldquoherdquo The Greek eipen means ldquohe saidrdquo rather than ldquoGod saidrdquo In multiple interlinears the word ldquoGodrdquo is inserted into the Greek)

NIV ldquoFor to which of the angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicatshying that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men being His chosen instruments)

ESV reads ldquo but this one was made a priest with an oath by the one who said to him lsquoThe Lord has sworn and will not change his mind ldquoYou are a priest foreverrdquorsquordquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical wordmdasha theological term Furthermore the ESV reverse interlinear shows that the words ldquo one was made a priestrdquo were added in English)

Omits ldquoafter the order of Melchisedecrdquo

(Melchisedec was Abramrsquos and the peoplersquos first high priest and he represented all peoplemdashjust as Christ has replaced him to represshyent all believers now Jesusrsquo ldquoante-typerdquo Melchisedec here is simply left out of the priestly line that ends with Christ)

Omits ldquoafter the order of Melchisedecrdquo

(Only some Aleph copies with slight variants B C and P46 one Old Latin manuscript the Vulgate the Armenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchize-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV ESV NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying 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 rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoBut when Christ apshypeared as a high priest of the good things that have come2

then through the greater and more perfect tent (not made with hands that is not of this creshyation)rdquo Footnote reads ldquo2 Some manuscripts good things to comerdquo

(ldquoSome manuscriptsrdquo How about more than 99 )

Reads ldquoBut when Christ apshypeared as a high priest of the good things to come rdquo Footshynote reads ldquoTwo early mss read that have comerdquo

(ldquoTwo early MSSrdquomdashlikely Aleph and B Usually when modern vershysions refer to ldquoearly manuscriptsrdquo they mean the five ldquoold uncialsrdquo)

Reads ldquoWhen Christ came as high priest of the good things that are already here rdquo Footshynote reads ldquoSome early manuscripts are to comerdquo(Against the majority of extant manuscript evidence the NIV translators have chosen this abysshymal reading Undoubtedly this represents a deplorable liberal obshysession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footshynote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deshyceptionmdashmost being correct (majority) The Greek apparatus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

ESV reads ldquoFor you had comshypassion on those in prison and you joy-fully accepted the plunshydering of your property since you knew that you yourselves had a better possession and an abiding onerdquo

(The NA27 and UBS3 source texts read differently about who is in bonds ldquothoserdquo [tois] and ldquoprisonshyersrdquo [desmiois] respectively The Majority reads ldquoin my bondsrdquo [desmois mou])

NASB reads ldquoFor 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 onerdquo

(The NU Greek apparatus also reshyplaces ldquoFor indeed in my bonds you suffered with merdquo with ldquoAnd with the prisoners you cheerfully suffered rdquo Note that none of these modern versions accurately represents its own Greek)

NIV reads ldquoYou sympathized with those in prison and joyfully accepted the confiscation of your property because you knew that you yourselves had better and lasting possessionsrdquo

(The modern versions have relatshyively substantial support yet they remain overwhelmingly outnumshybered by the Majority second-corrected copies of Aleph and D seven other major uncials and the Peshitta Harclean and Armenian plus more)

The Majority text supports the existence of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-speshycific ldquoeternityrdquo and from ldquolastshying possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoBy faith Sarah herself received power to conceive even when she was past the age since she considered him faithful who had promisedrdquo

(The NA Greek reads spermatos ldquoseedrdquo or ldquoissuerdquomdashby implication ldquooffspringrdquomdashafter katabolēn ldquoconceiverdquo But for comprehenshysion and ldquostylizationrdquo purposes the committee omitted ldquooffspringrdquo from the English)

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan NASBNIV intershylinear inserts into the running inshyterlinear English ldquoAbraham was enabled to become a father rdquo despite the NA Greekrsquos reference only to Sarah Then in the English column only Sarah is mentioned)

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas eshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

(The NU text here breaks from the Byz and TR by emphasizing Abshyrahamrsquos role rather than Sarahrsquos)

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV ESV NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoThey were stoned they were sawn in two1 they were killed with the sword They went about in skins of sheep and goats destitute afflicted misshytreatedrdquo Footnote reads ldquo1 Some manuscripts add they were tempshytedrdquo

(Underlining mine)

(The footnote indicates the transshylators were certain that ldquothey were temptedrdquo was a later scribal intershypolation)

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-treatshyed rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adshyversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English here Also despite its abshysence from the NA Greek epeir-aacutesthesan ldquothey were temptedrdquo has been added in English)

Reads ldquoThey were stoned they were sawed in two they were put to death by the sword They went about in sheepskins and goatskins destitute persecuted and mistreated rdquo Footnote reads ldquoSome early manuscripts stoned they were put to the test rdquo(Because the Byzantine manushyscript tradition dates back to at least the fourth century [and likely earlier still] ldquosomerdquo probably is incorrectmdashwith ldquoearlyrdquo referring to MSS of the 7th century or before)

The Majority text supports the KJV Although the NU Greek source text supporting most modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo in-spirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

ESV ldquoDo you want to be shown you foolish person that faith apart from works is uselessrdquo

(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto pershyceiverdquo not ldquoto learnrdquo This is a bit of a stretch)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5300-plus Greek mss only the abominable B plus C support the minority text Also a few Vulgate several Old Latin and the Sahidic plus some Greek uncials pay misguided homage to the wretched Vaticanus)

NIV ldquoYou foolish man do you want evidence that faith without deeds is uselessrdquo Footnote reads ldquoSome early manuscripts deadrdquo

(Only two of the ldquoearliestrdquo [or ldquoearlyrdquo] manuscripts codices B and C read the Gk ldquoargōsacuterdquo unshyprofitable or inactive Only 11 othshyer MSS families and versions read ldquouselessrdquo)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

ESV reads ldquoYou adulterous people 3 Do you not know that friendship with the world is enshymity with God Therefore whoshyever wishes to be a friend of the world makes himself an enemy of Godrdquo Footnote reads ldquo3 Greek You adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Footnote is not included in the first edition of The Reformashytion Study Bible)

NASB reads ldquoYou 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 Godrdquo

(The UBS3 Greek also reads bou-lethe ldquomight planrdquo rather than ldquowishesrdquo)

NIV reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatshyred toward God Anyone who chooses to be a friend of the world becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta [2nd] Armenian [5th] Ethiopic [4th or 6th] and Coptic [two versions] plus some of the Byzantine mss)

The Majority supports ldquoadultershyers and adulteressesrdquo as does Aleph-2 Also supporting the Majority are seven other Greek uncials and the Syriac Harc-lean (7th) Note how only the NIV agrees with the KJV and the Byzantine text-type Min-ority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshyshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two vers] plus some of the Majority (Byz) manuscripts

KJV ESV NASB NIV PROBLEM1 Peter 122 mdash ldquoSeeing 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 ferventlyrdquo

(ldquoFerventlyrdquo was added by the KJV translators for emphasismdashunshynecessarily)

Reads ldquoHaving purified your souls by your obedience to the truth for a sincere brotherly love love one another earnestly from a pure heartrdquo

(An incomplete structure in the NA Greek led to the committee adding ldquoHavingrdquo But both minorshyity texts omit ldquothrough the Spiritrdquo)

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent supshyport in five significant uncials and many Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the Old Latin and Armenian)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient mashynuscript evidence (five of the oldest extant MSSmdashP72 [3rd

century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity text includes it as do six major uncials and some Arshymenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byz text Remember that the Greek always holds greatest weight because it is the original NT source language

1 Peter 22 mdash ldquoAs newborn babes desire the sincere milk of the word that ye may grow therebyrdquo

(The Majority text and the Textus Receptus each read ldquoby it you may growrdquo That is grow spiritually Note that according to the NT Greek texts of Erasmus [1516] Theodore Beza [1598] Tyndale [1526] and even the Majority textmdashall partial sources for the KJVmdashthe Authorized Version [1611 1769probably others] is someshywhat incorrectly translated as above in the first independent clause Each of the aforementioned Greek sources readsmdashalmost preshyciselymdashldquodesire [or lsquolong forrsquo] the pure [or lsquounadulteratedrsquo] spiritual [logikon] milk rdquo)

ESV ldquoLike newborn infants long for the pure spiritual milk that by it you may grow up into salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo Peterrsquos letter targeted recent Gentile Christian converts those who already knew Christ Thus he was exhorting these ldquonewborn babesrdquo in Christ to grow in the love and knowledge of the Savior by reading existing Scripture [Old Testament] Peter was notmdashas the ESV and its present brethren indicshyatemdashcommanding unbelievers to become saved by reading Scrip shy ture Salvation of the soul comes only through personal interaction with Christ sin confession repentshyance and acceptance of Christ as sovereign Lord over onersquos life)

NASB ldquo Like newborn bashybies long for the pure milk of the word so that by it you may grow in respect to salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos listeners hence substitutshying ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English transshylation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin reshyspect tordquo substituted for ldquoup tordquo or ldquoup intordquo bridging the gap be-tween the ByzTR and minority readings)

NIV ldquoLike newborn babies crave pure spiritual milk so that by it you may grow up in your salvationrdquo

(The NA Greek text reads ldquo by it you may grow up to (or ldquointordquo) salvationrdquo The English is a someshywhat sensible reading [ldquoup in yourrdquo] but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarificashytion [See KJV reading] And a beshyliever does not ldquogrow up tordquo salvashytionmdashonly an unbeliever and this still would represent an awkward reading These translators too have reached a compromising reading)

Majority reads ldquo by it you may growrdquo Writes J A Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASB translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct NU support are seven major uncials and much of the Greek cursives Old Latin Vulgate

1 Peter 316 mdash ldquoHaving a good conscience that whereas they speak evil of you as of evildo shy ers they may be ashamed that falsely accuse your good convershysation (behavior) in Christrdquo

(ldquoBehaviorrdquo inserted by author for clarification of antiquated term ldquoconversationrdquo)

Reads ldquo having a good conshyscience so that when you are slandered those who revile your good behavior in Christ may be put to shamerdquo

(The Greek for ldquospeaking evilrdquo or ldquoslanderingrdquo differs in the texts presentactive in MajorityTR pastpassive in critical text)

Reads ldquoAnd keep a good conshyscience so that in the thing in which you are slandered those who revile your good behavior in Christ will be put to shamerdquo(Only P72 and Psi many Greek cur-sives plus three of the Old Latin [2nd] the Vulgate [5th] Harclean and Armenian and the Sahidic represent the minority text apparatuses)

Reads ldquo keeping a clear conshyscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo(The NA actually reads ldquo so that in the very thing in which you are being slandered those who are reshyviling your good conduct in Christ will be put to shamerdquo)

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the right shy eous believer being falsely acshycused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz

KJV ESV NASB NIV PROBLEM1 Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSince therefore Christ suffered in the flesh 4 arm yourselves with the same way of thinking for whoever has suffered in the flesh has ceased from sinrdquo Footnote reads ldquo4

Some manuscripts add for us some for yourdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo(The Greek ennoian means ldquoinshytentrdquo ldquomindrdquo ldquothoughtrdquo ldquowillrdquo etc not ldquopurposerdquo)

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attitude because he who has suffered in his body is done with sinrdquo

(The Greek peacutepautai means ldquoto ceaserdquo ldquodesistrdquo or ldquorefrainrdquo not ldquobe donerdquomdasha bit of a stretch)

The Majority text Aleph-2 A and five other significant unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (3rd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind

2 Peter 121 mdash ldquoFor the prophshyecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghostrdquo(ldquo Came not in old timerdquo does not appear in the Byz text or most TR Erasmus was the origin ldquoCarriedrdquo or ldquobrought forthrdquo are much-preferable to ldquocamerdquo)

ESV ldquoFor no prophecy was ever produced by the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(ldquoProducedrdquo is quite a stretchmdashand unnecessarilymdashfrom ldquocarriedrdquo or ldquobrought forthrdquo some of the meanings of the Greek ēnechthē from the primary verb pherō)

NASB ldquoFor no prophecy was ever made by an act of human will but men moved by the Holy Spirit spoke from Godrdquo(The NA Greek reads theleacutemati ldquowillrdquo ldquoresolverdquo ldquopurposerdquo or ldquodesignrdquomdashldquowas ever maderdquo being a poor translation Notice the word-order change in last half)

NIV ldquoFor prophecy never had its origin in the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(The Majority text reads agioi anthropoi ldquoholy menrdquo The NA simply omits ldquoholyrdquo)

Again the vast majority of exshyisting Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Armenian

2 Peter 24 mdash ldquoFor 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 rdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell 2 and committed them to chains 3 of gloomy darkshyness to be kept until the judgshymentrdquo Footnotes read ldquo2 Greek Tartarus 3 Some manuscripts pitsrdquo

(The Greek Tartarosas means ldquohellrdquo or the lowest part of Hades not ldquopitsrdquo)

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reserved for judgment rdquo(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod Yet some modernists opt for the Greek reading appearing in the partial source of the 1881 ERVmdashWestcott amp Hortrsquos own Greek which reads seirois the masculine form The ERV reads so with many allies)

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo would be correct)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains [or lsquopitsrsquo] of thick (utter) darkness rdquomdashsimilar to the Byz Some modshyerns write such things as ldquo In prof writ is a pitrdquo (Thayer) Vinshycent wrote ldquoThe best texts substitute pits or cavernsrdquo The NA Greek does not include tartarosas ldquocast down to hellrdquo Tartarus is not ldquolower than Hadesrdquo but the lower part of it

2 Peter 310b mdash ldquoBut the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burned uprdquo

(The KJV translators used ldquogreat noiserdquo and ldquoshall melt with fervent heatrdquo from the more-refined Textus Receptus rather than following the shorter Majority text ldquoTerrible noiserdquo originated from Tyndale)

ESV reads ldquoBut the day of the Lord will come like a thief and then the heavens will pass away with loud noise and the elements will be dissolved with fire and the earth and everything that is done on it will be disclosedrdquob

Footnote reads b Other ancient authorities add will be burned uprdquo

(ldquo Being burned up will be desshytroyedrdquo and ldquo will be comshypletely burnedrdquo are the Byzantine readings The Old Latin Harclean and Ethiopic support)

NASB reads ldquo in which the heavens will pass away with a roar and the elements will be destroyed with intense heat and the earth and its works will be burned uprdquo Footnote reads ldquoTwo early mss read disshycoveredrdquo

(The Greek word rhoidzedon here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai meaning ldquowill be discoveredfound obshyserved or gatheredrdquo here is substishytuted in the NIVmdashand other modshyern versionsmdashfor pareleusontahai meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having different reading rather than ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot folshylow their own Greek The Byz is supported by six major un-cials the Harclean Bohairic

KJV ESV NASB NIV PROBLEM1 John 17 mdash ldquoBut if we walk in the light as he is in the light we have fellowship one with anothshyer and the blood of Jesus Christ his Son cleanseth us from all sinrdquo

(Understanding ldquolightrdquo properly in this context requires beyond supershyficial word study but the answer is found in a good lexicon ldquophōsrdquo (SRN 5457)mdashldquo(III) Figuratively moral and spiritual light and knowledge which enlightens the mind soul or conscience rdquo p 2176 Strongrsquos Complete Word Study Concordance)

(About walking in this ldquolightrdquo Henry Alford [nineteenth century] wrote that it is ldquo an identity in the essential element of our daily walk with the essential element of Godrsquos beingrdquo)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Iēshysou ldquoJesusrdquo This is the result of ancient scribal malice deliberately to dis-join the two terms which completely define Christrsquos idenshytity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purpose Christ and Messiah [Messias] each meaning ldquoAnointed Onerdquo)

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB withshyholds information that its translatshyors evidently think may confuse the reader concerning evidential weightmdasholder manuscripts versus number of manuscripts That is the translators hold back informashytion because they are sold on the ldquoearliest manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor] The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some Harclean and the Bohairic

1 John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

(As in both the Majority text and the Textus Receptus translators have added the English word ldquothingsrdquo to clarify meaning but the word obviously is not required for a complete understanding of the verse)

ESV ldquoBut you have been anoinshyted by the Holy One and you all have knowledgerdquo 1 Footnote reads ldquo1 Some manuscripts you know everythingrdquo (Which ones)

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the ESV reverse interlinear committee mistranslates as ldquoYou all have knowledgerdquo [Context is critical here] The ESV reverse interlinear folks misunderstood the phrase andor they thought contemporary readers would not comprehend It took more than 100 translators to get this wrong)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

(The translators deviated from the NU Greek which reads kai oidate pantes ldquoand you all knowrdquo In a reshycent Zondervan interlinear they simply added the English ldquothe truthrdquo into both the interlinear and regular English columns In the preface renowned Greek ldquoscholarrdquo and teacher Bill Mounce writes ldquoMay our work help all of you using this new interlinear to undershystand the wonderful truths of Godrsquos Word every word proceeding from Godrsquos mouth rdquo Modifying Scripture then proclaiming verbal inerrancy is wretched duplicity)

Some variation of ldquo you all know the truthrdquo may sound more correct but it is the result of either an inadvertent scribal error or a deliberate alteration Only Aleph B P and Psi plus a few Greek cursives and the Sahidic support this reading The meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harc-lean the Armenian and Ethiopic the Bohairic the Vulshygate others

KJV ESV NASB NIV PROBLEM1 John 43 mdash ldquoAnd 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 worldrdquo

Reads ldquo and every spirit that does not confess Jesus is not from God And this is the spirit of the antichrist of which you have heard that it is coming and now it is already in the worldrdquo

(The essence of this passage is not only to warn against those prophshyets 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 wellmdashnot just that Christ was not God From the first century Doshycetists held that Christ came as a ldquophantomrdquo form who was replaced by a separate fleshy ldquomanrdquo on the cross)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these transshylations Pro-modern usage against overwhelming mss evidence Byz six Greek unshycials the Peshitta amp Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

ESV ldquo for the great day of their wrath has comerdquo and who is able to standrdquo

(This scribal error is so obvious that one would expect the correct reading to take precedence Whose wrath is coming Obviously Godrsquos which will punish the wicked The unrighteous are not terrified Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo [Godrsquos])

NASB ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

NIV ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immeshydiately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Lat)

Revelation 2214 mdash ldquoBlessed are they that do his command shy ments that they may have right to the tree of life and may enter in through the gates into the cityrdquo

ESV reads ldquoBlessed are those who wash their robes so that they will have the right to the tree of life and may enter the city by the gatesrdquo

(The robes of glorified believers are washed to white in the Lambrsquos blood but not of their own merit)

NASB reads ldquoBlessed 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 cityrdquo

(Probably a reference back to Rev 79 wrongfully repeated here Most likely scribal error)

NIV reads ldquoBlessed 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 cityrdquo

(The Vulgate Sahidic Ethiopic some Greek cursives and a few Old Latin and Armenian support the minority text)

The Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

KJV ESV NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying 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 rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoBut when Christ apshypeared as a high priest of the good things that have come2

then through the greater and more perfect tent (not made with hands that is not of this creshyation)rdquo Footnote reads ldquo2 Some manuscripts good things to comerdquo

(ldquoSome manuscriptsrdquo How about more than 99 )

Reads ldquoBut when Christ apshypeared as a high priest of the good things to come rdquo Footshynote reads ldquoTwo early mss read that have comerdquo

(ldquoTwo early MSSrdquomdashlikely Aleph and B Usually when modern vershysions refer to ldquoearly manuscriptsrdquo they mean the five ldquoold uncialsrdquo)

Reads ldquoWhen Christ came as high priest of the good things that are already here rdquo Footshynote reads ldquoSome early manuscripts are to comerdquo(Against the majority of extant manuscript evidence the NIV translators have chosen this abysshymal reading Undoubtedly this represents a deplorable liberal obshysession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footshynote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deshyceptionmdashmost being correct (majority) The Greek apparatus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

ESV reads ldquoFor you had comshypassion on those in prison and you joy-fully accepted the plunshydering of your property since you knew that you yourselves had a better possession and an abiding onerdquo

(The NA27 and UBS3 source texts read differently about who is in bonds ldquothoserdquo [tois] and ldquoprisonshyersrdquo [desmiois] respectively The Majority reads ldquoin my bondsrdquo [desmois mou])

NASB reads ldquoFor 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 onerdquo

(The NU Greek apparatus also reshyplaces ldquoFor indeed in my bonds you suffered with merdquo with ldquoAnd with the prisoners you cheerfully suffered rdquo Note that none of these modern versions accurately represents its own Greek)

NIV reads ldquoYou sympathized with those in prison and joyfully accepted the confiscation of your property because you knew that you yourselves had better and lasting possessionsrdquo

(The modern versions have relatshyively substantial support yet they remain overwhelmingly outnumshybered by the Majority second-corrected copies of Aleph and D seven other major uncials and the Peshitta Harclean and Armenian plus more)

The Majority text supports the existence of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-speshycific ldquoeternityrdquo and from ldquolastshying possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoBy faith Sarah herself received power to conceive even when she was past the age since she considered him faithful who had promisedrdquo

(The NA Greek reads spermatos ldquoseedrdquo or ldquoissuerdquomdashby implication ldquooffspringrdquomdashafter katabolēn ldquoconceiverdquo But for comprehenshysion and ldquostylizationrdquo purposes the committee omitted ldquooffspringrdquo from the English)

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan NASBNIV intershylinear inserts into the running inshyterlinear English ldquoAbraham was enabled to become a father rdquo despite the NA Greekrsquos reference only to Sarah Then in the English column only Sarah is mentioned)

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas eshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

(The NU text here breaks from the Byz and TR by emphasizing Abshyrahamrsquos role rather than Sarahrsquos)

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV ESV NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoThey were stoned they were sawn in two1 they were killed with the sword They went about in skins of sheep and goats destitute afflicted misshytreatedrdquo Footnote reads ldquo1 Some manuscripts add they were tempshytedrdquo

(Underlining mine)

(The footnote indicates the transshylators were certain that ldquothey were temptedrdquo was a later scribal intershypolation)

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-treatshyed rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adshyversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English here Also despite its abshysence from the NA Greek epeir-aacutesthesan ldquothey were temptedrdquo has been added in English)

Reads ldquoThey were stoned they were sawed in two they were put to death by the sword They went about in sheepskins and goatskins destitute persecuted and mistreated rdquo Footnote reads ldquoSome early manuscripts stoned they were put to the test rdquo(Because the Byzantine manushyscript tradition dates back to at least the fourth century [and likely earlier still] ldquosomerdquo probably is incorrectmdashwith ldquoearlyrdquo referring to MSS of the 7th century or before)

The Majority text supports the KJV Although the NU Greek source text supporting most modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo in-spirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

ESV ldquoDo you want to be shown you foolish person that faith apart from works is uselessrdquo

(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto pershyceiverdquo not ldquoto learnrdquo This is a bit of a stretch)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5300-plus Greek mss only the abominable B plus C support the minority text Also a few Vulgate several Old Latin and the Sahidic plus some Greek uncials pay misguided homage to the wretched Vaticanus)

NIV ldquoYou foolish man do you want evidence that faith without deeds is uselessrdquo Footnote reads ldquoSome early manuscripts deadrdquo

(Only two of the ldquoearliestrdquo [or ldquoearlyrdquo] manuscripts codices B and C read the Gk ldquoargōsacuterdquo unshyprofitable or inactive Only 11 othshyer MSS families and versions read ldquouselessrdquo)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

ESV reads ldquoYou adulterous people 3 Do you not know that friendship with the world is enshymity with God Therefore whoshyever wishes to be a friend of the world makes himself an enemy of Godrdquo Footnote reads ldquo3 Greek You adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Footnote is not included in the first edition of The Reformashytion Study Bible)

NASB reads ldquoYou 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 Godrdquo

(The UBS3 Greek also reads bou-lethe ldquomight planrdquo rather than ldquowishesrdquo)

NIV reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatshyred toward God Anyone who chooses to be a friend of the world becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta [2nd] Armenian [5th] Ethiopic [4th or 6th] and Coptic [two versions] plus some of the Byzantine mss)

The Majority supports ldquoadultershyers and adulteressesrdquo as does Aleph-2 Also supporting the Majority are seven other Greek uncials and the Syriac Harc-lean (7th) Note how only the NIV agrees with the KJV and the Byzantine text-type Min-ority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshyshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two vers] plus some of the Majority (Byz) manuscripts

KJV ESV NASB NIV PROBLEM1 Peter 122 mdash ldquoSeeing 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 ferventlyrdquo

(ldquoFerventlyrdquo was added by the KJV translators for emphasismdashunshynecessarily)

Reads ldquoHaving purified your souls by your obedience to the truth for a sincere brotherly love love one another earnestly from a pure heartrdquo

(An incomplete structure in the NA Greek led to the committee adding ldquoHavingrdquo But both minorshyity texts omit ldquothrough the Spiritrdquo)

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent supshyport in five significant uncials and many Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the Old Latin and Armenian)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient mashynuscript evidence (five of the oldest extant MSSmdashP72 [3rd

century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity text includes it as do six major uncials and some Arshymenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byz text Remember that the Greek always holds greatest weight because it is the original NT source language

1 Peter 22 mdash ldquoAs newborn babes desire the sincere milk of the word that ye may grow therebyrdquo

(The Majority text and the Textus Receptus each read ldquoby it you may growrdquo That is grow spiritually Note that according to the NT Greek texts of Erasmus [1516] Theodore Beza [1598] Tyndale [1526] and even the Majority textmdashall partial sources for the KJVmdashthe Authorized Version [1611 1769probably others] is someshywhat incorrectly translated as above in the first independent clause Each of the aforementioned Greek sources readsmdashalmost preshyciselymdashldquodesire [or lsquolong forrsquo] the pure [or lsquounadulteratedrsquo] spiritual [logikon] milk rdquo)

ESV ldquoLike newborn infants long for the pure spiritual milk that by it you may grow up into salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo Peterrsquos letter targeted recent Gentile Christian converts those who already knew Christ Thus he was exhorting these ldquonewborn babesrdquo in Christ to grow in the love and knowledge of the Savior by reading existing Scripture [Old Testament] Peter was notmdashas the ESV and its present brethren indicshyatemdashcommanding unbelievers to become saved by reading Scrip shy ture Salvation of the soul comes only through personal interaction with Christ sin confession repentshyance and acceptance of Christ as sovereign Lord over onersquos life)

NASB ldquo Like newborn bashybies long for the pure milk of the word so that by it you may grow in respect to salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos listeners hence substitutshying ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English transshylation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin reshyspect tordquo substituted for ldquoup tordquo or ldquoup intordquo bridging the gap be-tween the ByzTR and minority readings)

NIV ldquoLike newborn babies crave pure spiritual milk so that by it you may grow up in your salvationrdquo

(The NA Greek text reads ldquo by it you may grow up to (or ldquointordquo) salvationrdquo The English is a someshywhat sensible reading [ldquoup in yourrdquo] but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarificashytion [See KJV reading] And a beshyliever does not ldquogrow up tordquo salvashytionmdashonly an unbeliever and this still would represent an awkward reading These translators too have reached a compromising reading)

Majority reads ldquo by it you may growrdquo Writes J A Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASB translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct NU support are seven major uncials and much of the Greek cursives Old Latin Vulgate

1 Peter 316 mdash ldquoHaving a good conscience that whereas they speak evil of you as of evildo shy ers they may be ashamed that falsely accuse your good convershysation (behavior) in Christrdquo

(ldquoBehaviorrdquo inserted by author for clarification of antiquated term ldquoconversationrdquo)

Reads ldquo having a good conshyscience so that when you are slandered those who revile your good behavior in Christ may be put to shamerdquo

(The Greek for ldquospeaking evilrdquo or ldquoslanderingrdquo differs in the texts presentactive in MajorityTR pastpassive in critical text)

Reads ldquoAnd keep a good conshyscience so that in the thing in which you are slandered those who revile your good behavior in Christ will be put to shamerdquo(Only P72 and Psi many Greek cur-sives plus three of the Old Latin [2nd] the Vulgate [5th] Harclean and Armenian and the Sahidic represent the minority text apparatuses)

Reads ldquo keeping a clear conshyscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo(The NA actually reads ldquo so that in the very thing in which you are being slandered those who are reshyviling your good conduct in Christ will be put to shamerdquo)

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the right shy eous believer being falsely acshycused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz

KJV ESV NASB NIV PROBLEM1 Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSince therefore Christ suffered in the flesh 4 arm yourselves with the same way of thinking for whoever has suffered in the flesh has ceased from sinrdquo Footnote reads ldquo4

Some manuscripts add for us some for yourdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo(The Greek ennoian means ldquoinshytentrdquo ldquomindrdquo ldquothoughtrdquo ldquowillrdquo etc not ldquopurposerdquo)

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attitude because he who has suffered in his body is done with sinrdquo

(The Greek peacutepautai means ldquoto ceaserdquo ldquodesistrdquo or ldquorefrainrdquo not ldquobe donerdquomdasha bit of a stretch)

The Majority text Aleph-2 A and five other significant unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (3rd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind

2 Peter 121 mdash ldquoFor the prophshyecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghostrdquo(ldquo Came not in old timerdquo does not appear in the Byz text or most TR Erasmus was the origin ldquoCarriedrdquo or ldquobrought forthrdquo are much-preferable to ldquocamerdquo)

ESV ldquoFor no prophecy was ever produced by the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(ldquoProducedrdquo is quite a stretchmdashand unnecessarilymdashfrom ldquocarriedrdquo or ldquobrought forthrdquo some of the meanings of the Greek ēnechthē from the primary verb pherō)

NASB ldquoFor no prophecy was ever made by an act of human will but men moved by the Holy Spirit spoke from Godrdquo(The NA Greek reads theleacutemati ldquowillrdquo ldquoresolverdquo ldquopurposerdquo or ldquodesignrdquomdashldquowas ever maderdquo being a poor translation Notice the word-order change in last half)

NIV ldquoFor prophecy never had its origin in the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(The Majority text reads agioi anthropoi ldquoholy menrdquo The NA simply omits ldquoholyrdquo)

Again the vast majority of exshyisting Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Armenian

2 Peter 24 mdash ldquoFor 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 rdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell 2 and committed them to chains 3 of gloomy darkshyness to be kept until the judgshymentrdquo Footnotes read ldquo2 Greek Tartarus 3 Some manuscripts pitsrdquo

(The Greek Tartarosas means ldquohellrdquo or the lowest part of Hades not ldquopitsrdquo)

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reserved for judgment rdquo(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod Yet some modernists opt for the Greek reading appearing in the partial source of the 1881 ERVmdashWestcott amp Hortrsquos own Greek which reads seirois the masculine form The ERV reads so with many allies)

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo would be correct)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains [or lsquopitsrsquo] of thick (utter) darkness rdquomdashsimilar to the Byz Some modshyerns write such things as ldquo In prof writ is a pitrdquo (Thayer) Vinshycent wrote ldquoThe best texts substitute pits or cavernsrdquo The NA Greek does not include tartarosas ldquocast down to hellrdquo Tartarus is not ldquolower than Hadesrdquo but the lower part of it

2 Peter 310b mdash ldquoBut the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burned uprdquo

(The KJV translators used ldquogreat noiserdquo and ldquoshall melt with fervent heatrdquo from the more-refined Textus Receptus rather than following the shorter Majority text ldquoTerrible noiserdquo originated from Tyndale)

ESV reads ldquoBut the day of the Lord will come like a thief and then the heavens will pass away with loud noise and the elements will be dissolved with fire and the earth and everything that is done on it will be disclosedrdquob

Footnote reads b Other ancient authorities add will be burned uprdquo

(ldquo Being burned up will be desshytroyedrdquo and ldquo will be comshypletely burnedrdquo are the Byzantine readings The Old Latin Harclean and Ethiopic support)

NASB reads ldquo in which the heavens will pass away with a roar and the elements will be destroyed with intense heat and the earth and its works will be burned uprdquo Footnote reads ldquoTwo early mss read disshycoveredrdquo

(The Greek word rhoidzedon here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai meaning ldquowill be discoveredfound obshyserved or gatheredrdquo here is substishytuted in the NIVmdashand other modshyern versionsmdashfor pareleusontahai meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having different reading rather than ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot folshylow their own Greek The Byz is supported by six major un-cials the Harclean Bohairic

KJV ESV NASB NIV PROBLEM1 John 17 mdash ldquoBut if we walk in the light as he is in the light we have fellowship one with anothshyer and the blood of Jesus Christ his Son cleanseth us from all sinrdquo

(Understanding ldquolightrdquo properly in this context requires beyond supershyficial word study but the answer is found in a good lexicon ldquophōsrdquo (SRN 5457)mdashldquo(III) Figuratively moral and spiritual light and knowledge which enlightens the mind soul or conscience rdquo p 2176 Strongrsquos Complete Word Study Concordance)

(About walking in this ldquolightrdquo Henry Alford [nineteenth century] wrote that it is ldquo an identity in the essential element of our daily walk with the essential element of Godrsquos beingrdquo)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Iēshysou ldquoJesusrdquo This is the result of ancient scribal malice deliberately to dis-join the two terms which completely define Christrsquos idenshytity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purpose Christ and Messiah [Messias] each meaning ldquoAnointed Onerdquo)

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB withshyholds information that its translatshyors evidently think may confuse the reader concerning evidential weightmdasholder manuscripts versus number of manuscripts That is the translators hold back informashytion because they are sold on the ldquoearliest manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor] The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some Harclean and the Bohairic

1 John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

(As in both the Majority text and the Textus Receptus translators have added the English word ldquothingsrdquo to clarify meaning but the word obviously is not required for a complete understanding of the verse)

ESV ldquoBut you have been anoinshyted by the Holy One and you all have knowledgerdquo 1 Footnote reads ldquo1 Some manuscripts you know everythingrdquo (Which ones)

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the ESV reverse interlinear committee mistranslates as ldquoYou all have knowledgerdquo [Context is critical here] The ESV reverse interlinear folks misunderstood the phrase andor they thought contemporary readers would not comprehend It took more than 100 translators to get this wrong)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

(The translators deviated from the NU Greek which reads kai oidate pantes ldquoand you all knowrdquo In a reshycent Zondervan interlinear they simply added the English ldquothe truthrdquo into both the interlinear and regular English columns In the preface renowned Greek ldquoscholarrdquo and teacher Bill Mounce writes ldquoMay our work help all of you using this new interlinear to undershystand the wonderful truths of Godrsquos Word every word proceeding from Godrsquos mouth rdquo Modifying Scripture then proclaiming verbal inerrancy is wretched duplicity)

Some variation of ldquo you all know the truthrdquo may sound more correct but it is the result of either an inadvertent scribal error or a deliberate alteration Only Aleph B P and Psi plus a few Greek cursives and the Sahidic support this reading The meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harc-lean the Armenian and Ethiopic the Bohairic the Vulshygate others

KJV ESV NASB NIV PROBLEM1 John 43 mdash ldquoAnd 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 worldrdquo

Reads ldquo and every spirit that does not confess Jesus is not from God And this is the spirit of the antichrist of which you have heard that it is coming and now it is already in the worldrdquo

(The essence of this passage is not only to warn against those prophshyets 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 wellmdashnot just that Christ was not God From the first century Doshycetists held that Christ came as a ldquophantomrdquo form who was replaced by a separate fleshy ldquomanrdquo on the cross)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these transshylations Pro-modern usage against overwhelming mss evidence Byz six Greek unshycials the Peshitta amp Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

ESV ldquo for the great day of their wrath has comerdquo and who is able to standrdquo

(This scribal error is so obvious that one would expect the correct reading to take precedence Whose wrath is coming Obviously Godrsquos which will punish the wicked The unrighteous are not terrified Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo [Godrsquos])

NASB ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

NIV ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immeshydiately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Lat)

Revelation 2214 mdash ldquoBlessed are they that do his command shy ments that they may have right to the tree of life and may enter in through the gates into the cityrdquo

ESV reads ldquoBlessed are those who wash their robes so that they will have the right to the tree of life and may enter the city by the gatesrdquo

(The robes of glorified believers are washed to white in the Lambrsquos blood but not of their own merit)

NASB reads ldquoBlessed 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 cityrdquo

(Probably a reference back to Rev 79 wrongfully repeated here Most likely scribal error)

NIV reads ldquoBlessed 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 cityrdquo

(The Vulgate Sahidic Ethiopic some Greek cursives and a few Old Latin and Armenian support the minority text)

The Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

KJV ESV NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoThey were stoned they were sawn in two1 they were killed with the sword They went about in skins of sheep and goats destitute afflicted misshytreatedrdquo Footnote reads ldquo1 Some manuscripts add they were tempshytedrdquo

(Underlining mine)

(The footnote indicates the transshylators were certain that ldquothey were temptedrdquo was a later scribal intershypolation)

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-treatshyed rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adshyversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English here Also despite its abshysence from the NA Greek epeir-aacutesthesan ldquothey were temptedrdquo has been added in English)

Reads ldquoThey were stoned they were sawed in two they were put to death by the sword They went about in sheepskins and goatskins destitute persecuted and mistreated rdquo Footnote reads ldquoSome early manuscripts stoned they were put to the test rdquo(Because the Byzantine manushyscript tradition dates back to at least the fourth century [and likely earlier still] ldquosomerdquo probably is incorrectmdashwith ldquoearlyrdquo referring to MSS of the 7th century or before)

The Majority text supports the KJV Although the NU Greek source text supporting most modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo in-spirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

ESV ldquoDo you want to be shown you foolish person that faith apart from works is uselessrdquo

(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto pershyceiverdquo not ldquoto learnrdquo This is a bit of a stretch)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5300-plus Greek mss only the abominable B plus C support the minority text Also a few Vulgate several Old Latin and the Sahidic plus some Greek uncials pay misguided homage to the wretched Vaticanus)

NIV ldquoYou foolish man do you want evidence that faith without deeds is uselessrdquo Footnote reads ldquoSome early manuscripts deadrdquo

(Only two of the ldquoearliestrdquo [or ldquoearlyrdquo] manuscripts codices B and C read the Gk ldquoargōsacuterdquo unshyprofitable or inactive Only 11 othshyer MSS families and versions read ldquouselessrdquo)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

ESV reads ldquoYou adulterous people 3 Do you not know that friendship with the world is enshymity with God Therefore whoshyever wishes to be a friend of the world makes himself an enemy of Godrdquo Footnote reads ldquo3 Greek You adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Footnote is not included in the first edition of The Reformashytion Study Bible)

NASB reads ldquoYou 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 Godrdquo

(The UBS3 Greek also reads bou-lethe ldquomight planrdquo rather than ldquowishesrdquo)

NIV reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatshyred toward God Anyone who chooses to be a friend of the world becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta [2nd] Armenian [5th] Ethiopic [4th or 6th] and Coptic [two versions] plus some of the Byzantine mss)

The Majority supports ldquoadultershyers and adulteressesrdquo as does Aleph-2 Also supporting the Majority are seven other Greek uncials and the Syriac Harc-lean (7th) Note how only the NIV agrees with the KJV and the Byzantine text-type Min-ority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshyshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two vers] plus some of the Majority (Byz) manuscripts

KJV ESV NASB NIV PROBLEM1 Peter 122 mdash ldquoSeeing 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 ferventlyrdquo

(ldquoFerventlyrdquo was added by the KJV translators for emphasismdashunshynecessarily)

Reads ldquoHaving purified your souls by your obedience to the truth for a sincere brotherly love love one another earnestly from a pure heartrdquo

(An incomplete structure in the NA Greek led to the committee adding ldquoHavingrdquo But both minorshyity texts omit ldquothrough the Spiritrdquo)

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent supshyport in five significant uncials and many Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the Old Latin and Armenian)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient mashynuscript evidence (five of the oldest extant MSSmdashP72 [3rd

century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity text includes it as do six major uncials and some Arshymenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byz text Remember that the Greek always holds greatest weight because it is the original NT source language

1 Peter 22 mdash ldquoAs newborn babes desire the sincere milk of the word that ye may grow therebyrdquo

(The Majority text and the Textus Receptus each read ldquoby it you may growrdquo That is grow spiritually Note that according to the NT Greek texts of Erasmus [1516] Theodore Beza [1598] Tyndale [1526] and even the Majority textmdashall partial sources for the KJVmdashthe Authorized Version [1611 1769probably others] is someshywhat incorrectly translated as above in the first independent clause Each of the aforementioned Greek sources readsmdashalmost preshyciselymdashldquodesire [or lsquolong forrsquo] the pure [or lsquounadulteratedrsquo] spiritual [logikon] milk rdquo)

ESV ldquoLike newborn infants long for the pure spiritual milk that by it you may grow up into salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo Peterrsquos letter targeted recent Gentile Christian converts those who already knew Christ Thus he was exhorting these ldquonewborn babesrdquo in Christ to grow in the love and knowledge of the Savior by reading existing Scripture [Old Testament] Peter was notmdashas the ESV and its present brethren indicshyatemdashcommanding unbelievers to become saved by reading Scrip shy ture Salvation of the soul comes only through personal interaction with Christ sin confession repentshyance and acceptance of Christ as sovereign Lord over onersquos life)

NASB ldquo Like newborn bashybies long for the pure milk of the word so that by it you may grow in respect to salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos listeners hence substitutshying ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English transshylation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin reshyspect tordquo substituted for ldquoup tordquo or ldquoup intordquo bridging the gap be-tween the ByzTR and minority readings)

NIV ldquoLike newborn babies crave pure spiritual milk so that by it you may grow up in your salvationrdquo

(The NA Greek text reads ldquo by it you may grow up to (or ldquointordquo) salvationrdquo The English is a someshywhat sensible reading [ldquoup in yourrdquo] but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarificashytion [See KJV reading] And a beshyliever does not ldquogrow up tordquo salvashytionmdashonly an unbeliever and this still would represent an awkward reading These translators too have reached a compromising reading)

Majority reads ldquo by it you may growrdquo Writes J A Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASB translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct NU support are seven major uncials and much of the Greek cursives Old Latin Vulgate

1 Peter 316 mdash ldquoHaving a good conscience that whereas they speak evil of you as of evildo shy ers they may be ashamed that falsely accuse your good convershysation (behavior) in Christrdquo

(ldquoBehaviorrdquo inserted by author for clarification of antiquated term ldquoconversationrdquo)

Reads ldquo having a good conshyscience so that when you are slandered those who revile your good behavior in Christ may be put to shamerdquo

(The Greek for ldquospeaking evilrdquo or ldquoslanderingrdquo differs in the texts presentactive in MajorityTR pastpassive in critical text)

Reads ldquoAnd keep a good conshyscience so that in the thing in which you are slandered those who revile your good behavior in Christ will be put to shamerdquo(Only P72 and Psi many Greek cur-sives plus three of the Old Latin [2nd] the Vulgate [5th] Harclean and Armenian and the Sahidic represent the minority text apparatuses)

Reads ldquo keeping a clear conshyscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo(The NA actually reads ldquo so that in the very thing in which you are being slandered those who are reshyviling your good conduct in Christ will be put to shamerdquo)

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the right shy eous believer being falsely acshycused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz

KJV ESV NASB NIV PROBLEM1 Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSince therefore Christ suffered in the flesh 4 arm yourselves with the same way of thinking for whoever has suffered in the flesh has ceased from sinrdquo Footnote reads ldquo4

Some manuscripts add for us some for yourdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo(The Greek ennoian means ldquoinshytentrdquo ldquomindrdquo ldquothoughtrdquo ldquowillrdquo etc not ldquopurposerdquo)

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attitude because he who has suffered in his body is done with sinrdquo

(The Greek peacutepautai means ldquoto ceaserdquo ldquodesistrdquo or ldquorefrainrdquo not ldquobe donerdquomdasha bit of a stretch)

The Majority text Aleph-2 A and five other significant unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (3rd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind

2 Peter 121 mdash ldquoFor the prophshyecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghostrdquo(ldquo Came not in old timerdquo does not appear in the Byz text or most TR Erasmus was the origin ldquoCarriedrdquo or ldquobrought forthrdquo are much-preferable to ldquocamerdquo)

ESV ldquoFor no prophecy was ever produced by the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(ldquoProducedrdquo is quite a stretchmdashand unnecessarilymdashfrom ldquocarriedrdquo or ldquobrought forthrdquo some of the meanings of the Greek ēnechthē from the primary verb pherō)

NASB ldquoFor no prophecy was ever made by an act of human will but men moved by the Holy Spirit spoke from Godrdquo(The NA Greek reads theleacutemati ldquowillrdquo ldquoresolverdquo ldquopurposerdquo or ldquodesignrdquomdashldquowas ever maderdquo being a poor translation Notice the word-order change in last half)

NIV ldquoFor prophecy never had its origin in the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(The Majority text reads agioi anthropoi ldquoholy menrdquo The NA simply omits ldquoholyrdquo)

Again the vast majority of exshyisting Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Armenian

2 Peter 24 mdash ldquoFor 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 rdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell 2 and committed them to chains 3 of gloomy darkshyness to be kept until the judgshymentrdquo Footnotes read ldquo2 Greek Tartarus 3 Some manuscripts pitsrdquo

(The Greek Tartarosas means ldquohellrdquo or the lowest part of Hades not ldquopitsrdquo)

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reserved for judgment rdquo(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod Yet some modernists opt for the Greek reading appearing in the partial source of the 1881 ERVmdashWestcott amp Hortrsquos own Greek which reads seirois the masculine form The ERV reads so with many allies)

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo would be correct)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains [or lsquopitsrsquo] of thick (utter) darkness rdquomdashsimilar to the Byz Some modshyerns write such things as ldquo In prof writ is a pitrdquo (Thayer) Vinshycent wrote ldquoThe best texts substitute pits or cavernsrdquo The NA Greek does not include tartarosas ldquocast down to hellrdquo Tartarus is not ldquolower than Hadesrdquo but the lower part of it

2 Peter 310b mdash ldquoBut the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burned uprdquo

(The KJV translators used ldquogreat noiserdquo and ldquoshall melt with fervent heatrdquo from the more-refined Textus Receptus rather than following the shorter Majority text ldquoTerrible noiserdquo originated from Tyndale)

ESV reads ldquoBut the day of the Lord will come like a thief and then the heavens will pass away with loud noise and the elements will be dissolved with fire and the earth and everything that is done on it will be disclosedrdquob

Footnote reads b Other ancient authorities add will be burned uprdquo

(ldquo Being burned up will be desshytroyedrdquo and ldquo will be comshypletely burnedrdquo are the Byzantine readings The Old Latin Harclean and Ethiopic support)

NASB reads ldquo in which the heavens will pass away with a roar and the elements will be destroyed with intense heat and the earth and its works will be burned uprdquo Footnote reads ldquoTwo early mss read disshycoveredrdquo

(The Greek word rhoidzedon here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai meaning ldquowill be discoveredfound obshyserved or gatheredrdquo here is substishytuted in the NIVmdashand other modshyern versionsmdashfor pareleusontahai meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having different reading rather than ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot folshylow their own Greek The Byz is supported by six major un-cials the Harclean Bohairic

KJV ESV NASB NIV PROBLEM1 John 17 mdash ldquoBut if we walk in the light as he is in the light we have fellowship one with anothshyer and the blood of Jesus Christ his Son cleanseth us from all sinrdquo

(Understanding ldquolightrdquo properly in this context requires beyond supershyficial word study but the answer is found in a good lexicon ldquophōsrdquo (SRN 5457)mdashldquo(III) Figuratively moral and spiritual light and knowledge which enlightens the mind soul or conscience rdquo p 2176 Strongrsquos Complete Word Study Concordance)

(About walking in this ldquolightrdquo Henry Alford [nineteenth century] wrote that it is ldquo an identity in the essential element of our daily walk with the essential element of Godrsquos beingrdquo)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Iēshysou ldquoJesusrdquo This is the result of ancient scribal malice deliberately to dis-join the two terms which completely define Christrsquos idenshytity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purpose Christ and Messiah [Messias] each meaning ldquoAnointed Onerdquo)

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB withshyholds information that its translatshyors evidently think may confuse the reader concerning evidential weightmdasholder manuscripts versus number of manuscripts That is the translators hold back informashytion because they are sold on the ldquoearliest manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor] The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some Harclean and the Bohairic

1 John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

(As in both the Majority text and the Textus Receptus translators have added the English word ldquothingsrdquo to clarify meaning but the word obviously is not required for a complete understanding of the verse)

ESV ldquoBut you have been anoinshyted by the Holy One and you all have knowledgerdquo 1 Footnote reads ldquo1 Some manuscripts you know everythingrdquo (Which ones)

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the ESV reverse interlinear committee mistranslates as ldquoYou all have knowledgerdquo [Context is critical here] The ESV reverse interlinear folks misunderstood the phrase andor they thought contemporary readers would not comprehend It took more than 100 translators to get this wrong)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

(The translators deviated from the NU Greek which reads kai oidate pantes ldquoand you all knowrdquo In a reshycent Zondervan interlinear they simply added the English ldquothe truthrdquo into both the interlinear and regular English columns In the preface renowned Greek ldquoscholarrdquo and teacher Bill Mounce writes ldquoMay our work help all of you using this new interlinear to undershystand the wonderful truths of Godrsquos Word every word proceeding from Godrsquos mouth rdquo Modifying Scripture then proclaiming verbal inerrancy is wretched duplicity)

Some variation of ldquo you all know the truthrdquo may sound more correct but it is the result of either an inadvertent scribal error or a deliberate alteration Only Aleph B P and Psi plus a few Greek cursives and the Sahidic support this reading The meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harc-lean the Armenian and Ethiopic the Bohairic the Vulshygate others

KJV ESV NASB NIV PROBLEM1 John 43 mdash ldquoAnd 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 worldrdquo

Reads ldquo and every spirit that does not confess Jesus is not from God And this is the spirit of the antichrist of which you have heard that it is coming and now it is already in the worldrdquo

(The essence of this passage is not only to warn against those prophshyets 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 wellmdashnot just that Christ was not God From the first century Doshycetists held that Christ came as a ldquophantomrdquo form who was replaced by a separate fleshy ldquomanrdquo on the cross)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these transshylations Pro-modern usage against overwhelming mss evidence Byz six Greek unshycials the Peshitta amp Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

ESV ldquo for the great day of their wrath has comerdquo and who is able to standrdquo

(This scribal error is so obvious that one would expect the correct reading to take precedence Whose wrath is coming Obviously Godrsquos which will punish the wicked The unrighteous are not terrified Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo [Godrsquos])

NASB ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

NIV ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immeshydiately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Lat)

Revelation 2214 mdash ldquoBlessed are they that do his command shy ments that they may have right to the tree of life and may enter in through the gates into the cityrdquo

ESV reads ldquoBlessed are those who wash their robes so that they will have the right to the tree of life and may enter the city by the gatesrdquo

(The robes of glorified believers are washed to white in the Lambrsquos blood but not of their own merit)

NASB reads ldquoBlessed 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 cityrdquo

(Probably a reference back to Rev 79 wrongfully repeated here Most likely scribal error)

NIV reads ldquoBlessed 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 cityrdquo

(The Vulgate Sahidic Ethiopic some Greek cursives and a few Old Latin and Armenian support the minority text)

The Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

KJV ESV NASB NIV PROBLEM1 Peter 122 mdash ldquoSeeing 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 ferventlyrdquo

(ldquoFerventlyrdquo was added by the KJV translators for emphasismdashunshynecessarily)

Reads ldquoHaving purified your souls by your obedience to the truth for a sincere brotherly love love one another earnestly from a pure heartrdquo

(An incomplete structure in the NA Greek led to the committee adding ldquoHavingrdquo But both minorshyity texts omit ldquothrough the Spiritrdquo)

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent supshyport in five significant uncials and many Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the Old Latin and Armenian)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient mashynuscript evidence (five of the oldest extant MSSmdashP72 [3rd

century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity text includes it as do six major uncials and some Arshymenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byz text Remember that the Greek always holds greatest weight because it is the original NT source language

1 Peter 22 mdash ldquoAs newborn babes desire the sincere milk of the word that ye may grow therebyrdquo

(The Majority text and the Textus Receptus each read ldquoby it you may growrdquo That is grow spiritually Note that according to the NT Greek texts of Erasmus [1516] Theodore Beza [1598] Tyndale [1526] and even the Majority textmdashall partial sources for the KJVmdashthe Authorized Version [1611 1769probably others] is someshywhat incorrectly translated as above in the first independent clause Each of the aforementioned Greek sources readsmdashalmost preshyciselymdashldquodesire [or lsquolong forrsquo] the pure [or lsquounadulteratedrsquo] spiritual [logikon] milk rdquo)

ESV ldquoLike newborn infants long for the pure spiritual milk that by it you may grow up into salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo Peterrsquos letter targeted recent Gentile Christian converts those who already knew Christ Thus he was exhorting these ldquonewborn babesrdquo in Christ to grow in the love and knowledge of the Savior by reading existing Scripture [Old Testament] Peter was notmdashas the ESV and its present brethren indicshyatemdashcommanding unbelievers to become saved by reading Scrip shy ture Salvation of the soul comes only through personal interaction with Christ sin confession repentshyance and acceptance of Christ as sovereign Lord over onersquos life)

NASB ldquo Like newborn bashybies long for the pure milk of the word so that by it you may grow in respect to salvationrdquo

(The NA text reads ldquo by it you may grow up to (or ldquointordquo) salva shy tionrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos listeners hence substitutshying ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English transshylation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin reshyspect tordquo substituted for ldquoup tordquo or ldquoup intordquo bridging the gap be-tween the ByzTR and minority readings)

NIV ldquoLike newborn babies crave pure spiritual milk so that by it you may grow up in your salvationrdquo

(The NA Greek text reads ldquo by it you may grow up to (or ldquointordquo) salvationrdquo The English is a someshywhat sensible reading [ldquoup in yourrdquo] but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarificashytion [See KJV reading] And a beshyliever does not ldquogrow up tordquo salvashytionmdashonly an unbeliever and this still would represent an awkward reading These translators too have reached a compromising reading)

Majority reads ldquo by it you may growrdquo Writes J A Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASB translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct NU support are seven major uncials and much of the Greek cursives Old Latin Vulgate

1 Peter 316 mdash ldquoHaving a good conscience that whereas they speak evil of you as of evildo shy ers they may be ashamed that falsely accuse your good convershysation (behavior) in Christrdquo

(ldquoBehaviorrdquo inserted by author for clarification of antiquated term ldquoconversationrdquo)

Reads ldquo having a good conshyscience so that when you are slandered those who revile your good behavior in Christ may be put to shamerdquo

(The Greek for ldquospeaking evilrdquo or ldquoslanderingrdquo differs in the texts presentactive in MajorityTR pastpassive in critical text)

Reads ldquoAnd keep a good conshyscience so that in the thing in which you are slandered those who revile your good behavior in Christ will be put to shamerdquo(Only P72 and Psi many Greek cur-sives plus three of the Old Latin [2nd] the Vulgate [5th] Harclean and Armenian and the Sahidic represent the minority text apparatuses)

Reads ldquo keeping a clear conshyscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo(The NA actually reads ldquo so that in the very thing in which you are being slandered those who are reshyviling your good conduct in Christ will be put to shamerdquo)

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the right shy eous believer being falsely acshycused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz

KJV ESV NASB NIV PROBLEM1 Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSince therefore Christ suffered in the flesh 4 arm yourselves with the same way of thinking for whoever has suffered in the flesh has ceased from sinrdquo Footnote reads ldquo4

Some manuscripts add for us some for yourdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo(The Greek ennoian means ldquoinshytentrdquo ldquomindrdquo ldquothoughtrdquo ldquowillrdquo etc not ldquopurposerdquo)

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attitude because he who has suffered in his body is done with sinrdquo

(The Greek peacutepautai means ldquoto ceaserdquo ldquodesistrdquo or ldquorefrainrdquo not ldquobe donerdquomdasha bit of a stretch)

The Majority text Aleph-2 A and five other significant unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (3rd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind

2 Peter 121 mdash ldquoFor the prophshyecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghostrdquo(ldquo Came not in old timerdquo does not appear in the Byz text or most TR Erasmus was the origin ldquoCarriedrdquo or ldquobrought forthrdquo are much-preferable to ldquocamerdquo)

ESV ldquoFor no prophecy was ever produced by the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(ldquoProducedrdquo is quite a stretchmdashand unnecessarilymdashfrom ldquocarriedrdquo or ldquobrought forthrdquo some of the meanings of the Greek ēnechthē from the primary verb pherō)

NASB ldquoFor no prophecy was ever made by an act of human will but men moved by the Holy Spirit spoke from Godrdquo(The NA Greek reads theleacutemati ldquowillrdquo ldquoresolverdquo ldquopurposerdquo or ldquodesignrdquomdashldquowas ever maderdquo being a poor translation Notice the word-order change in last half)

NIV ldquoFor prophecy never had its origin in the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(The Majority text reads agioi anthropoi ldquoholy menrdquo The NA simply omits ldquoholyrdquo)

Again the vast majority of exshyisting Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Armenian

2 Peter 24 mdash ldquoFor 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 rdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell 2 and committed them to chains 3 of gloomy darkshyness to be kept until the judgshymentrdquo Footnotes read ldquo2 Greek Tartarus 3 Some manuscripts pitsrdquo

(The Greek Tartarosas means ldquohellrdquo or the lowest part of Hades not ldquopitsrdquo)

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reserved for judgment rdquo(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod Yet some modernists opt for the Greek reading appearing in the partial source of the 1881 ERVmdashWestcott amp Hortrsquos own Greek which reads seirois the masculine form The ERV reads so with many allies)

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo would be correct)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains [or lsquopitsrsquo] of thick (utter) darkness rdquomdashsimilar to the Byz Some modshyerns write such things as ldquo In prof writ is a pitrdquo (Thayer) Vinshycent wrote ldquoThe best texts substitute pits or cavernsrdquo The NA Greek does not include tartarosas ldquocast down to hellrdquo Tartarus is not ldquolower than Hadesrdquo but the lower part of it

2 Peter 310b mdash ldquoBut the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burned uprdquo

(The KJV translators used ldquogreat noiserdquo and ldquoshall melt with fervent heatrdquo from the more-refined Textus Receptus rather than following the shorter Majority text ldquoTerrible noiserdquo originated from Tyndale)

ESV reads ldquoBut the day of the Lord will come like a thief and then the heavens will pass away with loud noise and the elements will be dissolved with fire and the earth and everything that is done on it will be disclosedrdquob

Footnote reads b Other ancient authorities add will be burned uprdquo

(ldquo Being burned up will be desshytroyedrdquo and ldquo will be comshypletely burnedrdquo are the Byzantine readings The Old Latin Harclean and Ethiopic support)

NASB reads ldquo in which the heavens will pass away with a roar and the elements will be destroyed with intense heat and the earth and its works will be burned uprdquo Footnote reads ldquoTwo early mss read disshycoveredrdquo

(The Greek word rhoidzedon here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai meaning ldquowill be discoveredfound obshyserved or gatheredrdquo here is substishytuted in the NIVmdashand other modshyern versionsmdashfor pareleusontahai meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having different reading rather than ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot folshylow their own Greek The Byz is supported by six major un-cials the Harclean Bohairic

KJV ESV NASB NIV PROBLEM1 John 17 mdash ldquoBut if we walk in the light as he is in the light we have fellowship one with anothshyer and the blood of Jesus Christ his Son cleanseth us from all sinrdquo

(Understanding ldquolightrdquo properly in this context requires beyond supershyficial word study but the answer is found in a good lexicon ldquophōsrdquo (SRN 5457)mdashldquo(III) Figuratively moral and spiritual light and knowledge which enlightens the mind soul or conscience rdquo p 2176 Strongrsquos Complete Word Study Concordance)

(About walking in this ldquolightrdquo Henry Alford [nineteenth century] wrote that it is ldquo an identity in the essential element of our daily walk with the essential element of Godrsquos beingrdquo)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Iēshysou ldquoJesusrdquo This is the result of ancient scribal malice deliberately to dis-join the two terms which completely define Christrsquos idenshytity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purpose Christ and Messiah [Messias] each meaning ldquoAnointed Onerdquo)

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB withshyholds information that its translatshyors evidently think may confuse the reader concerning evidential weightmdasholder manuscripts versus number of manuscripts That is the translators hold back informashytion because they are sold on the ldquoearliest manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor] The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some Harclean and the Bohairic

1 John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

(As in both the Majority text and the Textus Receptus translators have added the English word ldquothingsrdquo to clarify meaning but the word obviously is not required for a complete understanding of the verse)

ESV ldquoBut you have been anoinshyted by the Holy One and you all have knowledgerdquo 1 Footnote reads ldquo1 Some manuscripts you know everythingrdquo (Which ones)

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the ESV reverse interlinear committee mistranslates as ldquoYou all have knowledgerdquo [Context is critical here] The ESV reverse interlinear folks misunderstood the phrase andor they thought contemporary readers would not comprehend It took more than 100 translators to get this wrong)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

(The translators deviated from the NU Greek which reads kai oidate pantes ldquoand you all knowrdquo In a reshycent Zondervan interlinear they simply added the English ldquothe truthrdquo into both the interlinear and regular English columns In the preface renowned Greek ldquoscholarrdquo and teacher Bill Mounce writes ldquoMay our work help all of you using this new interlinear to undershystand the wonderful truths of Godrsquos Word every word proceeding from Godrsquos mouth rdquo Modifying Scripture then proclaiming verbal inerrancy is wretched duplicity)

Some variation of ldquo you all know the truthrdquo may sound more correct but it is the result of either an inadvertent scribal error or a deliberate alteration Only Aleph B P and Psi plus a few Greek cursives and the Sahidic support this reading The meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harc-lean the Armenian and Ethiopic the Bohairic the Vulshygate others

KJV ESV NASB NIV PROBLEM1 John 43 mdash ldquoAnd 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 worldrdquo

Reads ldquo and every spirit that does not confess Jesus is not from God And this is the spirit of the antichrist of which you have heard that it is coming and now it is already in the worldrdquo

(The essence of this passage is not only to warn against those prophshyets 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 wellmdashnot just that Christ was not God From the first century Doshycetists held that Christ came as a ldquophantomrdquo form who was replaced by a separate fleshy ldquomanrdquo on the cross)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these transshylations Pro-modern usage against overwhelming mss evidence Byz six Greek unshycials the Peshitta amp Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

ESV ldquo for the great day of their wrath has comerdquo and who is able to standrdquo

(This scribal error is so obvious that one would expect the correct reading to take precedence Whose wrath is coming Obviously Godrsquos which will punish the wicked The unrighteous are not terrified Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo [Godrsquos])

NASB ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

NIV ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immeshydiately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Lat)

Revelation 2214 mdash ldquoBlessed are they that do his command shy ments that they may have right to the tree of life and may enter in through the gates into the cityrdquo

ESV reads ldquoBlessed are those who wash their robes so that they will have the right to the tree of life and may enter the city by the gatesrdquo

(The robes of glorified believers are washed to white in the Lambrsquos blood but not of their own merit)

NASB reads ldquoBlessed 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 cityrdquo

(Probably a reference back to Rev 79 wrongfully repeated here Most likely scribal error)

NIV reads ldquoBlessed 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 cityrdquo

(The Vulgate Sahidic Ethiopic some Greek cursives and a few Old Latin and Armenian support the minority text)

The Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

KJV ESV NASB NIV PROBLEM1 Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSince therefore Christ suffered in the flesh 4 arm yourselves with the same way of thinking for whoever has suffered in the flesh has ceased from sinrdquo Footnote reads ldquo4

Some manuscripts add for us some for yourdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo(The Greek ennoian means ldquoinshytentrdquo ldquomindrdquo ldquothoughtrdquo ldquowillrdquo etc not ldquopurposerdquo)

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attitude because he who has suffered in his body is done with sinrdquo

(The Greek peacutepautai means ldquoto ceaserdquo ldquodesistrdquo or ldquorefrainrdquo not ldquobe donerdquomdasha bit of a stretch)

The Majority text Aleph-2 A and five other significant unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (3rd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind

2 Peter 121 mdash ldquoFor the prophshyecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghostrdquo(ldquo Came not in old timerdquo does not appear in the Byz text or most TR Erasmus was the origin ldquoCarriedrdquo or ldquobrought forthrdquo are much-preferable to ldquocamerdquo)

ESV ldquoFor no prophecy was ever produced by the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(ldquoProducedrdquo is quite a stretchmdashand unnecessarilymdashfrom ldquocarriedrdquo or ldquobrought forthrdquo some of the meanings of the Greek ēnechthē from the primary verb pherō)

NASB ldquoFor no prophecy was ever made by an act of human will but men moved by the Holy Spirit spoke from Godrdquo(The NA Greek reads theleacutemati ldquowillrdquo ldquoresolverdquo ldquopurposerdquo or ldquodesignrdquomdashldquowas ever maderdquo being a poor translation Notice the word-order change in last half)

NIV ldquoFor prophecy never had its origin in the will of man but men spoke from God as they were carried along by the Holy Spiritrdquo(The Majority text reads agioi anthropoi ldquoholy menrdquo The NA simply omits ldquoholyrdquo)

Again the vast majority of exshyisting Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Armenian

2 Peter 24 mdash ldquoFor 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 rdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell 2 and committed them to chains 3 of gloomy darkshyness to be kept until the judgshymentrdquo Footnotes read ldquo2 Greek Tartarus 3 Some manuscripts pitsrdquo

(The Greek Tartarosas means ldquohellrdquo or the lowest part of Hades not ldquopitsrdquo)

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reserved for judgment rdquo(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod Yet some modernists opt for the Greek reading appearing in the partial source of the 1881 ERVmdashWestcott amp Hortrsquos own Greek which reads seirois the masculine form The ERV reads so with many allies)

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo would be correct)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains [or lsquopitsrsquo] of thick (utter) darkness rdquomdashsimilar to the Byz Some modshyerns write such things as ldquo In prof writ is a pitrdquo (Thayer) Vinshycent wrote ldquoThe best texts substitute pits or cavernsrdquo The NA Greek does not include tartarosas ldquocast down to hellrdquo Tartarus is not ldquolower than Hadesrdquo but the lower part of it

2 Peter 310b mdash ldquoBut the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burned uprdquo

(The KJV translators used ldquogreat noiserdquo and ldquoshall melt with fervent heatrdquo from the more-refined Textus Receptus rather than following the shorter Majority text ldquoTerrible noiserdquo originated from Tyndale)

ESV reads ldquoBut the day of the Lord will come like a thief and then the heavens will pass away with loud noise and the elements will be dissolved with fire and the earth and everything that is done on it will be disclosedrdquob

Footnote reads b Other ancient authorities add will be burned uprdquo

(ldquo Being burned up will be desshytroyedrdquo and ldquo will be comshypletely burnedrdquo are the Byzantine readings The Old Latin Harclean and Ethiopic support)

NASB reads ldquo in which the heavens will pass away with a roar and the elements will be destroyed with intense heat and the earth and its works will be burned uprdquo Footnote reads ldquoTwo early mss read disshycoveredrdquo

(The Greek word rhoidzedon here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai meaning ldquowill be discoveredfound obshyserved or gatheredrdquo here is substishytuted in the NIVmdashand other modshyern versionsmdashfor pareleusontahai meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having different reading rather than ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot folshylow their own Greek The Byz is supported by six major un-cials the Harclean Bohairic

KJV ESV NASB NIV PROBLEM1 John 17 mdash ldquoBut if we walk in the light as he is in the light we have fellowship one with anothshyer and the blood of Jesus Christ his Son cleanseth us from all sinrdquo

(Understanding ldquolightrdquo properly in this context requires beyond supershyficial word study but the answer is found in a good lexicon ldquophōsrdquo (SRN 5457)mdashldquo(III) Figuratively moral and spiritual light and knowledge which enlightens the mind soul or conscience rdquo p 2176 Strongrsquos Complete Word Study Concordance)

(About walking in this ldquolightrdquo Henry Alford [nineteenth century] wrote that it is ldquo an identity in the essential element of our daily walk with the essential element of Godrsquos beingrdquo)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Iēshysou ldquoJesusrdquo This is the result of ancient scribal malice deliberately to dis-join the two terms which completely define Christrsquos idenshytity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purpose Christ and Messiah [Messias] each meaning ldquoAnointed Onerdquo)

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB withshyholds information that its translatshyors evidently think may confuse the reader concerning evidential weightmdasholder manuscripts versus number of manuscripts That is the translators hold back informashytion because they are sold on the ldquoearliest manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor] The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some Harclean and the Bohairic

1 John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

(As in both the Majority text and the Textus Receptus translators have added the English word ldquothingsrdquo to clarify meaning but the word obviously is not required for a complete understanding of the verse)

ESV ldquoBut you have been anoinshyted by the Holy One and you all have knowledgerdquo 1 Footnote reads ldquo1 Some manuscripts you know everythingrdquo (Which ones)

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the ESV reverse interlinear committee mistranslates as ldquoYou all have knowledgerdquo [Context is critical here] The ESV reverse interlinear folks misunderstood the phrase andor they thought contemporary readers would not comprehend It took more than 100 translators to get this wrong)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

(The translators deviated from the NU Greek which reads kai oidate pantes ldquoand you all knowrdquo In a reshycent Zondervan interlinear they simply added the English ldquothe truthrdquo into both the interlinear and regular English columns In the preface renowned Greek ldquoscholarrdquo and teacher Bill Mounce writes ldquoMay our work help all of you using this new interlinear to undershystand the wonderful truths of Godrsquos Word every word proceeding from Godrsquos mouth rdquo Modifying Scripture then proclaiming verbal inerrancy is wretched duplicity)

Some variation of ldquo you all know the truthrdquo may sound more correct but it is the result of either an inadvertent scribal error or a deliberate alteration Only Aleph B P and Psi plus a few Greek cursives and the Sahidic support this reading The meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harc-lean the Armenian and Ethiopic the Bohairic the Vulshygate others

KJV ESV NASB NIV PROBLEM1 John 43 mdash ldquoAnd 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 worldrdquo

Reads ldquo and every spirit that does not confess Jesus is not from God And this is the spirit of the antichrist of which you have heard that it is coming and now it is already in the worldrdquo

(The essence of this passage is not only to warn against those prophshyets 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 wellmdashnot just that Christ was not God From the first century Doshycetists held that Christ came as a ldquophantomrdquo form who was replaced by a separate fleshy ldquomanrdquo on the cross)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these transshylations Pro-modern usage against overwhelming mss evidence Byz six Greek unshycials the Peshitta amp Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

ESV ldquo for the great day of their wrath has comerdquo and who is able to standrdquo

(This scribal error is so obvious that one would expect the correct reading to take precedence Whose wrath is coming Obviously Godrsquos which will punish the wicked The unrighteous are not terrified Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo [Godrsquos])

NASB ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

NIV ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immeshydiately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Lat)

Revelation 2214 mdash ldquoBlessed are they that do his command shy ments that they may have right to the tree of life and may enter in through the gates into the cityrdquo

ESV reads ldquoBlessed are those who wash their robes so that they will have the right to the tree of life and may enter the city by the gatesrdquo

(The robes of glorified believers are washed to white in the Lambrsquos blood but not of their own merit)

NASB reads ldquoBlessed 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 cityrdquo

(Probably a reference back to Rev 79 wrongfully repeated here Most likely scribal error)

NIV reads ldquoBlessed 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 cityrdquo

(The Vulgate Sahidic Ethiopic some Greek cursives and a few Old Latin and Armenian support the minority text)

The Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

KJV ESV NASB NIV PROBLEM1 John 17 mdash ldquoBut if we walk in the light as he is in the light we have fellowship one with anothshyer and the blood of Jesus Christ his Son cleanseth us from all sinrdquo

(Understanding ldquolightrdquo properly in this context requires beyond supershyficial word study but the answer is found in a good lexicon ldquophōsrdquo (SRN 5457)mdashldquo(III) Figuratively moral and spiritual light and knowledge which enlightens the mind soul or conscience rdquo p 2176 Strongrsquos Complete Word Study Concordance)

(About walking in this ldquolightrdquo Henry Alford [nineteenth century] wrote that it is ldquo an identity in the essential element of our daily walk with the essential element of Godrsquos beingrdquo)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Iēshysou ldquoJesusrdquo This is the result of ancient scribal malice deliberately to dis-join the two terms which completely define Christrsquos idenshytity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purpose Christ and Messiah [Messias] each meaning ldquoAnointed Onerdquo)

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB withshyholds information that its translatshyors evidently think may confuse the reader concerning evidential weightmdasholder manuscripts versus number of manuscripts That is the translators hold back informashytion because they are sold on the ldquoearliest manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor] The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some Harclean and the Bohairic

1 John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

(As in both the Majority text and the Textus Receptus translators have added the English word ldquothingsrdquo to clarify meaning but the word obviously is not required for a complete understanding of the verse)

ESV ldquoBut you have been anoinshyted by the Holy One and you all have knowledgerdquo 1 Footnote reads ldquo1 Some manuscripts you know everythingrdquo (Which ones)

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the ESV reverse interlinear committee mistranslates as ldquoYou all have knowledgerdquo [Context is critical here] The ESV reverse interlinear folks misunderstood the phrase andor they thought contemporary readers would not comprehend It took more than 100 translators to get this wrong)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

(The translators deviated from the NU Greek which reads kai oidate pantes ldquoand you all knowrdquo In a reshycent Zondervan interlinear they simply added the English ldquothe truthrdquo into both the interlinear and regular English columns In the preface renowned Greek ldquoscholarrdquo and teacher Bill Mounce writes ldquoMay our work help all of you using this new interlinear to undershystand the wonderful truths of Godrsquos Word every word proceeding from Godrsquos mouth rdquo Modifying Scripture then proclaiming verbal inerrancy is wretched duplicity)

Some variation of ldquo you all know the truthrdquo may sound more correct but it is the result of either an inadvertent scribal error or a deliberate alteration Only Aleph B P and Psi plus a few Greek cursives and the Sahidic support this reading The meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harc-lean the Armenian and Ethiopic the Bohairic the Vulshygate others

KJV ESV NASB NIV PROBLEM1 John 43 mdash ldquoAnd 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 worldrdquo

Reads ldquo and every spirit that does not confess Jesus is not from God And this is the spirit of the antichrist of which you have heard that it is coming and now it is already in the worldrdquo

(The essence of this passage is not only to warn against those prophshyets 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 wellmdashnot just that Christ was not God From the first century Doshycetists held that Christ came as a ldquophantomrdquo form who was replaced by a separate fleshy ldquomanrdquo on the cross)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these transshylations Pro-modern usage against overwhelming mss evidence Byz six Greek unshycials the Peshitta amp Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

ESV ldquo for the great day of their wrath has comerdquo and who is able to standrdquo

(This scribal error is so obvious that one would expect the correct reading to take precedence Whose wrath is coming Obviously Godrsquos which will punish the wicked The unrighteous are not terrified Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo [Godrsquos])

NASB ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

NIV ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immeshydiately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Lat)

Revelation 2214 mdash ldquoBlessed are they that do his command shy ments that they may have right to the tree of life and may enter in through the gates into the cityrdquo

ESV reads ldquoBlessed are those who wash their robes so that they will have the right to the tree of life and may enter the city by the gatesrdquo

(The robes of glorified believers are washed to white in the Lambrsquos blood but not of their own merit)

NASB reads ldquoBlessed 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 cityrdquo

(Probably a reference back to Rev 79 wrongfully repeated here Most likely scribal error)

NIV reads ldquoBlessed 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 cityrdquo

(The Vulgate Sahidic Ethiopic some Greek cursives and a few Old Latin and Armenian support the minority text)

The Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

KJV ESV NASB NIV PROBLEM1 John 43 mdash ldquoAnd 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 worldrdquo

Reads ldquo and every spirit that does not confess Jesus is not from God And this is the spirit of the antichrist of which you have heard that it is coming and now it is already in the worldrdquo

(The essence of this passage is not only to warn against those prophshyets 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 wellmdashnot just that Christ was not God From the first century Doshycetists held that Christ came as a ldquophantomrdquo form who was replaced by a separate fleshy ldquomanrdquo on the cross)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

Reads ldquo 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 worldrdquo

(As usual no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these transshylations Pro-modern usage against overwhelming mss evidence Byz six Greek unshycials the Peshitta amp Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

ESV ldquo for the great day of their wrath has comerdquo and who is able to standrdquo

(This scribal error is so obvious that one would expect the correct reading to take precedence Whose wrath is coming Obviously Godrsquos which will punish the wicked The unrighteous are not terrified Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo [Godrsquos])

NASB ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

NIV ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immeshydiately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Lat)

Revelation 2214 mdash ldquoBlessed are they that do his command shy ments that they may have right to the tree of life and may enter in through the gates into the cityrdquo

ESV reads ldquoBlessed are those who wash their robes so that they will have the right to the tree of life and may enter the city by the gatesrdquo

(The robes of glorified believers are washed to white in the Lambrsquos blood but not of their own merit)

NASB reads ldquoBlessed 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 cityrdquo

(Probably a reference back to Rev 79 wrongfully repeated here Most likely scribal error)

NIV reads ldquoBlessed 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 cityrdquo

(The Vulgate Sahidic Ethiopic some Greek cursives and a few Old Latin and Armenian support the minority text)

The Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

KJV ESV NASB NIV PROBLEM

Although imperfect like every other existing NT version (other than originals) the KJV translation is based upon refinements of the Majority text tradition (Textus Reshyceptus) executed by matchless spiritually regenerate orthodox scholars of the 16th and 17th centurshyies The lineage of the KJV represshyents 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 F J A Hort hence having a pure heritage exshytending back more than 1600 years

The KJV was based on the content of several earlier Reformation Bibles including Tyndalersquos Coverdalersquos the Matthewrsquos (John Rodgers) Tavernerrsquos the Great Bible the Bishops and the Geneva Additionally Theodore Bezarsquos 1598 TR was another source plus some of Erasmusrsquo manuscripts (late cursives)

The entire translation process for the Authorized Version spanned seven years from 1604 (some work) to the final editing work in 1610 Official work by the appoinshyted 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 KJVmdashsomething uncharacteristic of every other Bible version

Promoted as an ldquoessentially liter shy alrdquo (ldquoLiteral Translationrdquo) translashytion known for its gaining acceptshyance worldwide among a variety of Protestant denominations the ESV (2005) New Testament repshyresents a modern extension of the ERV of 1881 and a slight revision of the 1971 RSV (9 wording change [p 13]) thus based on a markedly different source ldquocritical apparatusrdquo This modern apparatus originally was assembled through the singular but similar efforts of naturalistic unorthodox ldquoscholarsrdquo of the eighteenth and nineteenth centuries (critical text of Westcott Hort Bernhard Weiss [3rd Edition 1901] and Tischendorf [8th 1872]) The source texts of the ESV New Testament are the NA27 and UBS4

critical apparatuses

The preface in the 2005 copyshyrighted ESV (The Reformation Study Bible) contains typical modshyernistic concessions and decepshytions as well as a reference to the use of the Dead Sea Scrolls the Septuagint the Samaritan Penta-teuch the Syriac Peshitta the Latin Vulgate ldquoand other sourcesrdquo to help in translating ldquodifficultrdquo NT passages The writer(s) outshyright lie(s) to the reader by claimshying that ldquoThe English Standard Version (ESV) stands in the classic mainstream of English Bible transshylations over the past half-millennishyumrdquo comparing the ESV to Tyn-dalersquos 1526 NT and the KJV (1611) Ultimately the ESV is a modification of the 1881 ERVmdashwhich contained 5600 Greek changes from the KJV Greek

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo 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 Mashyjority text It frequently has been mistranslated from its own Greek source and it represents an ldquoupshydatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lock shy man Foundation supposedly a ldquononprofit interdenominational ministry dedicated to the translashytion publication and distribution of the New American Standard Bible the Amplified Bible rdquo the NASB also underwent a signifshyicant update in 1995 According to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and senshytence structure were carefully reshyviewed for greater understanding and smoother reading rdquo (Authorrsquos underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the reshyvealing quote

The most classic deceptive literal-dynamic equivalence version availshyable the NIV is a subtly compromshyising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constishytutes a vitiated Gospel of positivshyism eagerly embraced by both beshylievers and unbelievers It is a vershysion especially designed for and apshypealing to those having ldquoitching earsrdquo (2 Timothy 43) Because of these qualities the NIV has outsold every other Bible version since 1986mdashwith the KJV second (Marshyketing and ldquostylization)

The original NIV Bible was first published in 1978 by the Internashytional Bible Society then in 1984 Currently Zondervanmdasha leader in contemporary modernistic Bible translation (highly commercialized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic assoshyciations are examples of the comshyplexity and profit that have infiltshyrated the Bible-publishing business For more than 200 years the IBS had been ldquosharing Godrsquos Word around the worldrdquo But in 2007 the IBS adjoined the STL (Send the Light) to become Biblica Space is prohibitive to fully describe how commercialized Zondervanrsquos and the NIVrsquos relationship has become

Since the first century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving mashynipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

Note that according to the ldquoBiblicardquo web site now represshyenting the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars represshyenting 20 denominations transshylated the NIV ldquoBiblerdquo The same source states that for 30 years the Committee on Bible Translation (CBT) ldquohas labored to bring the Word of God to people in contemporary Engshylishrdquo (That is pedantic simplistic diluted and misshytranslated )

Now nearly every modern translation states it is based on the ldquomost ancient and best mashynuscriptsrdquo and ldquoaccording to accepted principles of New Testament textual criticismrdquo These modernistic methods yet have an opponent in the spirshyitual form of textual criticism one well-supported since the sixteen century

he assembler writer and editor of this document is Edward E Scott age 46 a native of Jamestown NY and a current resident of Jefferson City Mo Mr Scott is a humble biblically based believer in the Lord Jesus Christ who has exhausted much of the past several years in extensively and intensively researching reading and studying the following urgent complementary issues

V English and versional (different languagesdialects) Bible historyV Bible manuscript history and characteristics (genealogies paleography writing and recording materials etc)V Textual criticism (ldquohigherrdquo and ldquolowerrdquo)V Christian church historyV Early heretical movementsV Content of modern Bibles (beginning with the controversial English Revision Version New Testament in 1881)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the nineteenth century

To wit Mr Scott has read 32 books and papers during recent years about the above issues while also undertaking much critical Greek word study Furthermore during early stages of the document (87 versespassages) both Dr Floyd Nolen Jones a leading authority on OT chronology and events (The Chronology of The

Old Testament) and Dr D A Waite an eminent Greek scholar and prodigious author provided encouraging reviews of the work

He currently is a freelance computer graphics specialist and writer and one who has written published feature articles for online content providers as well as on professional athletes for newspapers and magazines Mr Scott once produced 3D still and motion graphics for the US Marine Corps and he has done some post visual effects for film He has worked with computer graphics in virtually every ap shyplication since 1995 and he has been a published writer since 1988

It is the writerrsquos goalmdashonly God willingmdashto 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 ldquopseudo-Biblesrdquo All honor and glory go to the Lord Jesus Christ and I thank Him for implanting the insatiable desire to consume and apply the aforementioned content God be praised

I am grateful for and indebted to the following publications The Revision Revised Centennial Edition [1883-1983] (Fort Worth Tex AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear Ariz KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayette Ind Sovereign Grace Publishers 1985) Early Manuscripts Church Fathers and the Authorized Version (Collingswood NJ The Bible for Today Press 2005) Faith Vs the Modern Bible Versions (Port Huron Mich Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron Mich Way of Life Literature 2005) The Majority Text Greek New Testament Interlinear (Nashville Thomas Nelson Publishers 2007) Strongrsquos Complete Word Study Concordance (Chattanooga AMG Publishers 2004) Jamieson-Fausset-Brown Bible Commentary Vol 3 (Peabody Mass Hendrickson Publishers Inc 2002) Theological Dictionary of the New Testament Abridged in One Volume (Grand Rapids Mich William B Eerdmans Publishing Company 1985) and several others

May god richly bless you in all your affairs as you endeavor to please and Honor Him

Yours in Christ

• Cover Page13
• Preface13
• Table of Contents13
• Introduction13
• Selected Comparison Verses13
• • Matthew13
  • • Matthew 52213
    • Matthew 91313
    • Matthew 16313
    • Matthew 19913
    • Matthew 201613
    • Matthew 231413
    • Matthew 262813
    • • Mark13
      • • Mark 1113
        • Mark 32913
        • Mark 94213
        • Mark 102113
        • Mark 169-2013
        • • Luke13
          • • Luke 12813
            • Luke 4413
            • Luke 182813
            • Luke 213613
            • Luke 2334a13
            • Luke 241213
            • • John13
              • • John 11813
                • John 5413
                • John 85913
                • • Romans13
                  • • Romans 8113
                    • Romans 1410c13
                    • • 1 Corinthians13
                      • • 1 Corinthians 112913
                        • • Galatians13
                          • • Galatians 4713
                            • Galatians 61513
                            • • Colossians13
                              • • Colossians 3613
                                • • 1 Timothy13
                                  • • 1 Timothy 31613
                                    • • Hebrews13
                                      • • Hebrews 1313
                                        • Hebrews 103413
                                        • • James13
                                          • • James 22013
                                            • • 1 Peter13
                                              • • 1 Peter 2213
                                                • 1 Peter 4113
                                                • • 1 John13
                                                  • • 1 John 1713
                                                    • 1 John 4313
                                                    • • Conclusion13
                                                      • Colophon (authordocumentcredits)13