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 Tim-

othy 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 Tim-

othy 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 HCSB (2nd 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 HCSB NASB and NIV were selected for contrast to the KJV (and its underlying Greek texts) because of their popularity contemporary representativeness and identical NT textual base(Other editions of this document have been produced to include modern alternatives to the HCSB version)

(The columns below illustrate the textualmdashand often doctrinalmdashdifferences among numerous selected verses of the New Testament)

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

HCSB reads ldquo but did not know her intimately until she gave birth to a son rdquoFoot-note reads ldquoOther mss read to her firstborn sonrdquo

(The minority Greek text ignores that Jesus was Maryrsquos firstborn son (among four others) ldquoIntimatelyrdquo was added in the English)

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

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

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 Ethiopic Four Greek MSS and more against this support belief in Maryrsquos perpetual virginity

Matthew 522 mdash ldquoBut I say unshyto you That whosoever is angry with his brother without cause shall be in danger of the judgshyment rdquo

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

HCSB ldquoBut I tell you everyone who is angry with his brother f

will be subject to judgment rdquo Footnote reads ldquof Other mss add without a causerdquo

(The HCSB footnote implies that ldquowithout a 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 Mashyjority 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 significant uncials include ldquowithout causerdquo ldquoSome manushyscriptsrdquo misrepresents

KJV HCSB NASB NIV PROBLEMMatthew 544 mdash ldquoBut I say unshyto you lsquoLove your enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute yoursquordquo

(Also see Luke 627 28)

Reads ldquoBut I tell you love your enemiesp and pray for those whoq persecute you rsquordquo Footshynotes read ldquop Other mss add bless those who curse you do good to those who hate you | q Other mss add mistreat you and rdquo

(The last ellipsis omits a great deal ldquo and pray for them which despitefully use you and persecute yourdquo)

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 [Caes-arean] the Syriac Sinaitic [4th] and Curetonian [5th] some Coptic (Egyptian) and a few others)

The Majority (90-95mdashat least 5072 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 Supshyporting the Majority are 13 signishyficant uncials Family 13 (13 mss) the Peshitta and Harclean and the Gothic Armenian 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)

HCSB reads ldquoSuddenly they shouted lsquoWhat do You have to do with usk l Son of God Have You come here to torment us before the timersquordquo Footnotes read ldquokOther mss add Jesus | l Lit What to us and to You rdquo

(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 appoinshyted timersquordquo

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 (cursive 9th) support this reading led by the corrupt duo Aleph and B Also collaborating are several Greek Family 1 (five mss) the Vulgate and a few others Similarly in the epistles numerous times ldquoLordrdquo is separated from ldquoJesusrdquo Backing the KJV are the vast mashyjority of the Byz 15 significant uncials the Syriac Peshitta (2nd

cent) and Harclean (7th) the Arshymenian (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)

HCSB reads ldquoGo and learn what this means I desire mercy and not sacrifice For I didnrsquot come to call the righteous but sinshynersrdquov Footnote reads ldquovOther mss add to repentancerdquo

(The NA-UBS Greek source does not include ldquoto repentancerdquo A reshymarkable omission ldquo Didnrsquotrdquo is much too pedantic for Godrsquos Word Why not ldquodid notrdquo)

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

(Despite its om ission from the minority source Greek for both the NASB and the NIV the Zondervan Greek and English Interlinear New Testament (NASBNIV) includes 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 uncials (all capshyitals) plus the Ferrar Family 13 the Sahidic (Egyptian) and more ldquoTo repentancerdquo probably is omitted to reduce the severity of the message Most are not amenshyable to the fact their intrinsic deshypraved nature requires repentshyance before God for justification

KJV HCSB NASB NIV PROBLEMMatthew 1123a b mdash ldquoAnd thou Capernaum which art exshyalted 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 go 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 refer to Capernaum as having benefited from great works by Jesus This clarifies)

Reads ldquoAnd you Capernaum will not be exalted to heaven You will descend to Hadesrdquo

(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 translashytion is ldquohadesrdquo or ldquohellrdquo)

Reads ldquoAnd you Capernaum will you be lifted up to the skies No you will go down to the depthsrdquo The NIVrsquos own Greek source text reads ldquoHadesrdquo

(Again as in the HCSB the corshyrupted text asks a question rather than states a fact having been completed in the immediately reshycent past ldquo To the depthsrdquo is an explanatory and effectively vitiated substitute for hell)

Those versions supported by the minority Greek either ask a question or state the wrong fact too early in the verse (NASB) The Majority text reads ldquoHaidourdquo (Hades) Note how the NIVmdashlike some other modernsmdashmitigates the severshyity 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 ldquoBibles rdquo

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

HCSB ldquoSomeone told Him lsquoLook Your mother and Your brothers are standing outside wanting to speak to Yoursquordquoq

Footnote reads ldquoq Other mss omit this vrdquo

(See immediate right)

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 ldquoWhat other manuscripts This is none other than a naturalshyistic modernistic scholarly means of casting doubt on what previshyously was accepted as the irrefutshyable Word of God)

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

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

HCSB Reads ldquoAnd in the mornshying lsquoToday will be stormy beshycause the sky is red and threatenshyingrsquo Youe know how to read the appearance of the sky but you canrsquot read the signs of the timesrdquof Footnotes readldquoe Other mss read Hypocrites You | 162-3 Other mss omit When (v 2) through end of v 3rdquo

(ldquoReadrdquo is a poor translation of the Greek diakrino ldquoto examinerdquo ldquoto discernrdquo)

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

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 cannot 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 Greek source apparatus contains these verses)

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

KJV HCSB 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

HCSB reads ldquoBecause of your little faithrdquo f He told them For I assure you If you have faith the size of h a mustard seed you will tell this mountain lsquoMove from here to therersquo and it will move Nothing will be impossible for you Footnotes read ldquo f Other mss read your unbeliefrdquo Jesus rdquo |h Lit faith like

(What other manuscriptsrdquo)

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 mounshytain ldquoMove from here to thererdquo and it will move Nothing will be impossible 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 percent) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 significshyant uncials the Syriac Peshitta (2nd cent) and Syriac Harclean (7th cent) numerous Old Latin and others Opposing codices Aleph B and Theta and most of Caesarean (hybrid Alexand-rianByzantine) 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)

HCSB ldquo[ 11 For the Son of Man has come to save the lost]rdquow

Footnote reads ldquowOther manushyscripts omit bracketed textrdquo

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

[ldquoFor the Son of Man has come to save that which was lost] Footnote reads ldquoEarly mss do not contain this vrdquo No footnote as usual for the Majority readshying

Verse 11 is omitted from the text Footnote reads ldquoThe Son of Man came to save what was lostrdquo Why is there no explanashytion accompanying verse 11rsquos footnoted content Did the NIV committee simply not want readers to notice 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 significant uncials the Syriac Peshitta and Harclean the Armenian and more Only Aleph B L and Theta most of Families 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 youa go and rebuke him in private If he listens to you you have won your brotherrdquo Footnote reads ldquoaOther mss omit against yourdquo

(NA ldquo go and point out his fault between you and him alonerdquo)

Reads ldquoIf your brother sins2 go and show him his fault in private 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 overshywhelming witness 22 significant uncials Family 13 the Peshitta and Harclean the Armenian othshyers The other Majority reading here is ldquorebukerdquo or ldquoreproverdquo rather than ldquotellrdquo or ldquoshowrdquo ldquoTellrdquo originated from Tyndalersquos 1526 New Testament

Matthew 199 mdash ldquoAnd I say unshyto 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)

HCSB reads ldquoAnd I say to you whoever divorces his wife exshycept for sexual immorality and marries another commits adulshyteryrdquo 3 Footnote reads ldquo3 Some manuscripts add and whoever marries a divorced woman comshymits adultery other manuscripts except for sexual immorality makes her commit adultery and rdquo (Author-truncated)

NASB reads ldquoAnd I say to you whoever divorces his wife exshycept for immorality and marries another woman commits adulshyteryrdquo No footnote(ldquoImmoralityrdquo long had been used to mean ldquosexual immoralshyityrdquo Immorality is underlain by the Greek porneia A more accurshyate word is ldquofornicationrdquo Moishychatai means ldquocommits adulteryrdquo

NIV reads ldquoI tell you that anyshyone who divorces his wife exshycept for marital unfaithfulness and marries another woman commits adulteryrdquo No footnote(ldquoMarital unfaithfulnessrdquo is an impotent term for violation of the seventh Commandment It simply is ldquofornicationrdquo or ldquoadulshyteryrdquo and God does not take this lightly)

Not only do 90-95 percent of exshytant NT Greek msscontain the last portion but also the modern scholarsrsquo favorite Codex B and 21 significant uncials plus the Peshitta and Harclean and more Why have the moderns abanshydoned B here Because doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual imshymoralityrdquo a more specific term is ldquofornicationrdquo

KJV HCSB 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)

HCSB reads ldquoJust then someone came up and asked Him lsquoTeacher what good must I do to have eternal lifersquordquo No footnote for the Majority readshying(It is interesting that the minority Greek source text underlying this version leaves out ldquoGoodrdquo [agathē] The Greek also reads ldquo approached Jesus rdquo without any subject)

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 Including information about the opposing Majority text manuscripts would ldquobalance the argumentrdquomdashsomething the modernistic committees will not allow)

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 Latin

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 saved

mdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

HCSB ldquoSo the last will be first and the first lastrdquoq Footnote reads ldquoq Other mss add For many are called but few are chosenrdquo

(ldquoOther mssrdquo No The vast major ity The minority text simply stands on only Aleph B L Z 085 the Sahidic [northern Egypt] a few Bohairic [southern Egypt] and some Ethiopic)

Reads ldquoSo the last shall be first and the first lastrdquo

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

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 ldquo[Whoever falls on this stone will be broken to pieces but on whoever it falls it will grind him to powder]rdquow Footshynote reads ldquow Other mss omit bracketed textrdquo

(Again why confuse the reader with a partial truth ldquoOther manushyscripts rdquo ldquoThe majority of Greek manuscriptsrdquo is the plain and simple truth Also the translatshyors do not inform the readers of the significance of bracketing modern scholarsrsquo consideration of the material as doubtful)

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 footnote reads ldquoSome manuscripts do not have verse 44rdquo

(Verse 44 is omitted from the interlinear Greek)

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

(Not only are many modern bibshylical scholars enamored with their false allegedly ldquoearlier manushyscriptsrdquo but perhaps some of them like other hypocrites do not wish to be openly reminded 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 include the verse The only ancient uncial that does not include this verse is the notoriously corrupt Codex D (Beza) Thatrsquos right the acashydemics 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 et al

KJV HCSB NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye not 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)

HCSB reads ldquoBut as for you do not be called lsquoRabbirsquo because you have one Teacheru and you are all brothersrdquo Footnote readsldquou Other mss add the Messiahrdquo

(The footnote What other mss How many This is confusing to the reader The vast Majority inshyclude ldquothe Christrdquo Furthermore ldquoaddrdquo insinuates a later interpolashytion [addition to the text])

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

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 Christos) 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 Peshyshitta the Ethiopic the Coptic (both 3rd cent) and the Armenian)

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)

HCSB ldquo[Woe to you scribes and Pharisees hypocrites You devour widowsrsquo houses and make long prayers just for showc This is why you will reshyceive a harsher punishment]d

Footnotes read ldquoc Or prayers with false motivation d Other mss omit bracketed textrdquo

(ldquo For a pretense make long prayersrdquo is a more accurate rendershying of the minority Greek sourcerdquo Again the true significance of the brackets remains unclarified An occasional reminder beyond the original explanation would help)

Puts verse 14 in brackets to inshydicate suspicion about authentishycity then adds footnote ldquo2 This v not found in early mssrdquo

(Two of the earliest five NT Greek uncial [all caps] manushyscripts among the ldquo[five] old unshycialsrdquo include this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manushyscriptsrdquo 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 Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions It seems quite conceivable that many modern hypocrites are sparing themselves and readers open indictment here

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

HCSB reads ldquoFor nation will rise up against nation and kingshydom against kingdom There will be faminesj and earthquakes in various placesrdquo Footnote reads ldquoj Other mss add epidemicsrdquo

(As in the other versions following ldquoand pestilencesrdquo [loimoi] is omitshyted Loimoi means ldquoplaguerdquo ldquodisshyeaserdquo or ldquopestilencerdquo ldquoEpidemicsrdquo is a bit pedantic)

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

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

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

KJV HCSB NASB NIV PROBLEMMatthew 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 in this verse)

HCSB ldquoNow concerning that day and hour no one knowsmdashneither the angels in heaven nor the Sonbmdashexcept the Father onlyrdquo Footnote reads ldquob Other mss omit nor the Sonrdquo

(ldquoOther mssrdquo is more honest than ldquoearly mssrdquo or ldquothe best mssrdquo)

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

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manushyscripts 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 varishyant Three of the oldest five existshying manuscriptsmdashplus several Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

Matthew 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)

HCSB reads ldquoWhen the Son of Man comes in His glory and all the angelss with Him then He will sit on the throne of His gloryrdquo Footnote reads ldquos Other mss read holy angelsrdquo

(The HCSB replicates the ldquomajestshyic errorrdquo of the KJV choosing to translate ldquoglorious thronerdquo as ldquothrone of his gloryrdquo)

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 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(ldquo On his throne in heavenly gloryrdquo does not appear in the minority MSS represented in the modern apparatus Again the NIV deviates from its own Greek sourcemdashpresumably for ldquostylistic purposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harclean (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 minority script body The Majority 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 ldquoFor this is My blood that establishes the covenantc it is shed for many for the forgiveshyness of sins Footnote readsldquoc Other mss read new covenantrdquo

(The NA Greek reads ldquo My blood of the covenantrdquo ldquo Esshytablishes the covenantrdquo omits refshyerence to it being new and ldquoestabshylishrdquo is not in the Greekrdquo)

Omits ldquonewrdquo then fails to add a footnote for the Majority text reading

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

Omits ldquonewrdquo then adds footshynote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo 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])

HCSB reads ldquo they gave Him wineo mixed with gall to drink But when He tasted it He would not drink itrdquo Footnote readsldquoo Other mss read sour wine

(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 winemdash vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footnote reference to the Majorshyity text reading

(See note at left)

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footshynote reference to the Majority text reading

(See note after HCSB 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 in shy correct ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegarrdquo 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 oxshyos is overwhelming vast majorshyity of Greek 18 significant unshycials the Peshitta and Harclean others Against are seven Greek some of Families 1 amp 13 a few of the Vulgate others

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

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Mashyjority and the TRmdashwithout footshynote

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Majority and the TRmdashwithout footnote

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

At least 4400 of the extant 5600-plus (79) NT Greek mashynuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant uncials including Coshydex Vaticanus (B) The modern scholarsrsquo second cornerstone document 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

HCSB reads ldquoAs it is written in Isaiah the prophete lsquoLook I am sending My messenger ahead of You who will prepare Your wayrsquordquoh Footnotes readldquoe Other mss read in the prophshyets ldquoh Other mss add before Yourdquo

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

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 Footnote reads ldquob 12 Mal 31rdquo

This prophecy appears in Malashychi 31 However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaishyahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 significant 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)

HCSB ldquoAfter John was arrested Jesus went to Galilee preaching the good newscd of God rdquo f

Footnotes read ldquoc Other mss add of the kingdom | d Or gospel | f Either from God or about Godrdquo

(Obviously ldquokingdom of Godrdquo is omitted here Further the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto comshymitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo The Greek has not been transmitshyted absolutely literally)

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 unshynecessarily substituted some words for what evidently in their opinion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prison Jesus went into Galilee proclaiming 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 gosshypel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irresponsible and disshyrespectful Where is the sense of godly reverence in these translatshyors)

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 uncials L and Theta plus Families 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV HCSB 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)

HCSB reads ldquo and to have authority tou drive out demonsrdquoFootnote reads ldquou Other mss add heal diseases and tordquo

(ldquoOther manuscriptsrdquo being Aleph B C L Delta [9th] two Greek cursives plus the Sahidic [northshyern Egypt] and some of the Boshyhairic [southern Egypt] Thatrsquos it All other extant NT manuscripts support the Byzantine [Majority] reading)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being seshylective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physicians with modern technology able to heal sicknesses Has God 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 serious error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 pershycent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelmshying number of other manushyscripts 21 significant uncials and five others most Old Latin the Latin Vulgate (common) the Peshitta and Harclean the Gothic the Armenian and othshyers

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 ldquoBut whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo jmdashFootnote reads ldquoj Other mss read is subject to eternal judgmentrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo The HCSB has a footshynote which often is not true for the NASB and NIV)

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 apparatshyus are Aleph B C L W Delta and Theta plus four Family 13 cursives Others are several scattered mss the Vulgate the Syriac Sinaitic [4th] the Gothic the Armenian 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 Majority 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 supshyported by 12 significant unshycials seven other Greek mss the Syriac Peshitta and Harclean 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 unshyto you It shall be more tolerable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

HCSB This last portion of verse 11 is completely omitted from the NA text without any footshynote Attached to 611a is a marker whose footnote readsldquok Other mss add I assure you it will be more tolerable for Sodom or Gomorrah on judgment day than for that town

(Not just ldquoother mssrdquo but rather the overwhelming majoritymdashGreek and otherwise)

NASB Verse 11b at left is omitted without footnote

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 the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] a few of the Bohairic [also called ldquoMemphitshyic] and several others)

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-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 igshynoring the gospel (The Peshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV HCSB 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 told them lsquoThis kind can come out by nothing but prayer [and fasting]rsquordquo q

Footnote reads ldquoq Other mss omit bracketed textrdquo

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

Omits ldquoand fastingrdquo then fails to provide footnote for the Mashyjority text reading

(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

(The Greek uncials Aleph B and 0274 [5th cent] oppose Thatrsquos it)

On the basis of only three existing 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 answers seem obvious (The significance of fasting is self-sacrifice to focus on and enhance spiritual growth by wholeheartedly interacting with and submitting to our 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)

HCSB reads ldquoBut whoever causesb the downfall of one of these little ones who believe in Memdashit would be better for him if a heavy millstone were hung around his neck and he were thrown into the seardquo Footnote reads ldquob The Greek word skanshydalizo has a root meaning of ldquosnarerdquo or ldquotraprdquo but has no real English counterpartrdquo (What)

(The minority Greek has ldquogreatrdquo [onikos] before millstone About Greek skandalise see far right)

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

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 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)

(Also see Matthew 1721)

Despite the fact that the NA Greek completely deletes verses 44 and 46 the HCSB includes them but inside brackets Footshynote reads ldquoj Other mss omit bracketed textrdquo

(Once again the HCSB footnote about bracketing does not explain the full significance of the critical principle of encompassing scripshytural material within brackets The true significance is that modern ldquoscholarsrdquo consider such material doubtful in validity)

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

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealing to moderns liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelming 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 manushyscripts hell where their worm does not die and the fire is not quenchedrdquo

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 significant uncials The translators seem to disapprove of the ldquorepetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoreshymoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV HCSB 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)

HCSB ldquoThen looking at him Jesus loved him and said to him lsquoYou lack one thing Go sell all you have and give to the poor and you will have treasure in heaven Then come8 follow MeFootnote reads ldquo8 Other mss add taking up the cross andrdquo

(ldquoOther mssrdquo How about 90-95 percent of the Greek alone)

The independent clause ldquotake up thy crossrdquo 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 unwelcome to todayrsquos ldquolukeshywarmrdquo believers)

The independent clause ldquotake up thy crossrdquo 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 manuscripts)

Despite the vast majority of mashynuscripts (90-95 percent) supshyporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitshyted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readshyers Supporting the Byz text are 19 significant 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)

HCSB reads ldquoBut the disciples were astonished at His words Again Jesus said to them lsquoChilshydren how hard it is10 to enter the kingdom of Godrsquordquo Footnote reads ldquo10 Other mss add for those trusting in wealthrdquo

(The NA Greek itself reads ldquoHow difficult it is for those who have wealth to enter the kingdom of Godrdquo)

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 exshytant 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)

[But if you donrsquot forgive neither will your Father in heaven forshygive your wrongdoingrdquo]8

Footnote reads ldquo8 Other mss omit bracketed textrdquo

(The NA-UBS exclude this verse despite its importance and overshywhelming evidence 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 forgive your sinsrdquo

Only 14 manuscripts andor vershysions extant do not include this verse The two earliest manushyscripts (ca 325-360 AD) exshycluding ldquofragmentsrdquo do not inshyclude this verse However three of the earliest five manuscripts 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 HCSB 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)

HCSB reads ldquoWatch Be alert15

For you donrsquot know when the time is [coming]rdquo Footnote reads ldquo15 Other mss add and pray The bracketed text has been added for clarityrdquo

(The NA text reads ldquo For you do not know when the time will comerdquo

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 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 outright decepshytion ldquoMostrdquo would be correct The sordid NU (NAUBS) criticshyal apparatus sides with the modshyern translators Do these commitshytees and their corporate owners not want people to pray (Minorshyity 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 addishytion by a misled scribe But the verse fulfills prophecy)

HCSB [So the Scripture was fulshyfilled that says And He was counted among outlaws]67

Footnote reads ldquo6 Other mss omit bracketed text 7 Isaiah 5312rdquo

(Again the text is included in brackets but the significance of bracketing is not explained)

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

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 Sinaitic the Sahidic and several other MSS do not contain this verse But the Majority text (90-95) 19 significant uncials Families 1 amp 13 the Peshitta and Harclean the Gothic and two other vershysions do include this verse Modshyerns acknowledge 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 HCSB includes the entire passage but inside brackets to question its validity The footshynote reads ldquo4 Other mss omit bracketed textrdquo

(The footnote whose marker apshypears 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

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 5600-plus NT Greek witnesses only Aleph and B one cursive the Sinaitic and several other mss do not have this passage What is more three of the earliest five manuscripts do include the 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 HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

6Documented Discrepancies between the Majority TextTextus Receptus6and the Critical Text Editions Underlying Modern Bible Versions HCSB (2nd Edition)

By EDWARD E SCOTT

This notated comparison document serves to clearly identify and clarify some of the documented 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 HCSB NASB and NIV were selected for contrast to the KJV (and its underlying Greek texts) because of their popularity contemporary representativeness and identical NT textual base(Other editions of this document have been produced to include modern alternatives to the HCSB version)

(The columns below illustrate the textualmdashand often doctrinalmdashdifferences among numerous selected verses of the New Testament)

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

HCSB reads ldquo but did not know her intimately until she gave birth to a son rdquoFoot-note reads ldquoOther mss read to her firstborn sonrdquo

(The minority Greek text ignores that Jesus was Maryrsquos firstborn son (among four others) ldquoIntimatelyrdquo was added in the English)

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

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

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 Ethiopic Four Greek MSS and more against this support belief in Maryrsquos perpetual virginity

Matthew 522 mdash ldquoBut I say unshyto you That whosoever is angry with his brother without cause shall be in danger of the judgshyment rdquo

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

HCSB ldquoBut I tell you everyone who is angry with his brother f

will be subject to judgment rdquo Footnote reads ldquof Other mss add without a causerdquo

(The HCSB footnote implies that ldquowithout a 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 Mashyjority 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 significant uncials include ldquowithout causerdquo ldquoSome manushyscriptsrdquo misrepresents

KJV HCSB NASB NIV PROBLEMMatthew 544 mdash ldquoBut I say unshyto you lsquoLove your enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute yoursquordquo

(Also see Luke 627 28)

Reads ldquoBut I tell you love your enemiesp and pray for those whoq persecute you rsquordquo Footshynotes read ldquop Other mss add bless those who curse you do good to those who hate you | q Other mss add mistreat you and rdquo

(The last ellipsis omits a great deal ldquo and pray for them which despitefully use you and persecute yourdquo)

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 [Caes-arean] the Syriac Sinaitic [4th] and Curetonian [5th] some Coptic (Egyptian) and a few others)

The Majority (90-95mdashat least 5072 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 Supshyporting the Majority are 13 signishyficant uncials Family 13 (13 mss) the Peshitta and Harclean and the Gothic Armenian 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)

HCSB reads ldquoSuddenly they shouted lsquoWhat do You have to do with usk l Son of God Have You come here to torment us before the timersquordquo Footnotes read ldquokOther mss add Jesus | l Lit What to us and to You rdquo

(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 appoinshyted timersquordquo

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 (cursive 9th) support this reading led by the corrupt duo Aleph and B Also collaborating are several Greek Family 1 (five mss) the Vulgate and a few others Similarly in the epistles numerous times ldquoLordrdquo is separated from ldquoJesusrdquo Backing the KJV are the vast mashyjority of the Byz 15 significant uncials the Syriac Peshitta (2nd

cent) and Harclean (7th) the Arshymenian (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)

HCSB reads ldquoGo and learn what this means I desire mercy and not sacrifice For I didnrsquot come to call the righteous but sinshynersrdquov Footnote reads ldquovOther mss add to repentancerdquo

(The NA-UBS Greek source does not include ldquoto repentancerdquo A reshymarkable omission ldquo Didnrsquotrdquo is much too pedantic for Godrsquos Word Why not ldquodid notrdquo)

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

(Despite its om ission from the minority source Greek for both the NASB and the NIV the Zondervan Greek and English Interlinear New Testament (NASBNIV) includes 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 uncials (all capshyitals) plus the Ferrar Family 13 the Sahidic (Egyptian) and more ldquoTo repentancerdquo probably is omitted to reduce the severity of the message Most are not amenshyable to the fact their intrinsic deshypraved nature requires repentshyance before God for justification

KJV HCSB NASB NIV PROBLEMMatthew 1123a b mdash ldquoAnd thou Capernaum which art exshyalted 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 go 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 refer to Capernaum as having benefited from great works by Jesus This clarifies)

Reads ldquoAnd you Capernaum will not be exalted to heaven You will descend to Hadesrdquo

(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 translashytion is ldquohadesrdquo or ldquohellrdquo)

Reads ldquoAnd you Capernaum will you be lifted up to the skies No you will go down to the depthsrdquo The NIVrsquos own Greek source text reads ldquoHadesrdquo

(Again as in the HCSB the corshyrupted text asks a question rather than states a fact having been completed in the immediately reshycent past ldquo To the depthsrdquo is an explanatory and effectively vitiated substitute for hell)

Those versions supported by the minority Greek either ask a question or state the wrong fact too early in the verse (NASB) The Majority text reads ldquoHaidourdquo (Hades) Note how the NIVmdashlike some other modernsmdashmitigates the severshyity 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 ldquoBibles rdquo

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

HCSB ldquoSomeone told Him lsquoLook Your mother and Your brothers are standing outside wanting to speak to Yoursquordquoq

Footnote reads ldquoq Other mss omit this vrdquo

(See immediate right)

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 ldquoWhat other manuscripts This is none other than a naturalshyistic modernistic scholarly means of casting doubt on what previshyously was accepted as the irrefutshyable Word of God)

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

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

HCSB Reads ldquoAnd in the mornshying lsquoToday will be stormy beshycause the sky is red and threatenshyingrsquo Youe know how to read the appearance of the sky but you canrsquot read the signs of the timesrdquof Footnotes readldquoe Other mss read Hypocrites You | 162-3 Other mss omit When (v 2) through end of v 3rdquo

(ldquoReadrdquo is a poor translation of the Greek diakrino ldquoto examinerdquo ldquoto discernrdquo)

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

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 cannot 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 Greek source apparatus contains these verses)

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

KJV HCSB 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

HCSB reads ldquoBecause of your little faithrdquo f He told them For I assure you If you have faith the size of h a mustard seed you will tell this mountain lsquoMove from here to therersquo and it will move Nothing will be impossible for you Footnotes read ldquo f Other mss read your unbeliefrdquo Jesus rdquo |h Lit faith like

(What other manuscriptsrdquo)

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 mounshytain ldquoMove from here to thererdquo and it will move Nothing will be impossible 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 percent) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 significshyant uncials the Syriac Peshitta (2nd cent) and Syriac Harclean (7th cent) numerous Old Latin and others Opposing codices Aleph B and Theta and most of Caesarean (hybrid Alexand-rianByzantine) 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)

HCSB ldquo[ 11 For the Son of Man has come to save the lost]rdquow

Footnote reads ldquowOther manushyscripts omit bracketed textrdquo

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

[ldquoFor the Son of Man has come to save that which was lost] Footnote reads ldquoEarly mss do not contain this vrdquo No footnote as usual for the Majority readshying

Verse 11 is omitted from the text Footnote reads ldquoThe Son of Man came to save what was lostrdquo Why is there no explanashytion accompanying verse 11rsquos footnoted content Did the NIV committee simply not want readers to notice 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 significant uncials the Syriac Peshitta and Harclean the Armenian and more Only Aleph B L and Theta most of Families 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 youa go and rebuke him in private If he listens to you you have won your brotherrdquo Footnote reads ldquoaOther mss omit against yourdquo

(NA ldquo go and point out his fault between you and him alonerdquo)

Reads ldquoIf your brother sins2 go and show him his fault in private 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 overshywhelming witness 22 significant uncials Family 13 the Peshitta and Harclean the Armenian othshyers The other Majority reading here is ldquorebukerdquo or ldquoreproverdquo rather than ldquotellrdquo or ldquoshowrdquo ldquoTellrdquo originated from Tyndalersquos 1526 New Testament

Matthew 199 mdash ldquoAnd I say unshyto 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)

HCSB reads ldquoAnd I say to you whoever divorces his wife exshycept for sexual immorality and marries another commits adulshyteryrdquo 3 Footnote reads ldquo3 Some manuscripts add and whoever marries a divorced woman comshymits adultery other manuscripts except for sexual immorality makes her commit adultery and rdquo (Author-truncated)

NASB reads ldquoAnd I say to you whoever divorces his wife exshycept for immorality and marries another woman commits adulshyteryrdquo No footnote(ldquoImmoralityrdquo long had been used to mean ldquosexual immoralshyityrdquo Immorality is underlain by the Greek porneia A more accurshyate word is ldquofornicationrdquo Moishychatai means ldquocommits adulteryrdquo

NIV reads ldquoI tell you that anyshyone who divorces his wife exshycept for marital unfaithfulness and marries another woman commits adulteryrdquo No footnote(ldquoMarital unfaithfulnessrdquo is an impotent term for violation of the seventh Commandment It simply is ldquofornicationrdquo or ldquoadulshyteryrdquo and God does not take this lightly)

Not only do 90-95 percent of exshytant NT Greek msscontain the last portion but also the modern scholarsrsquo favorite Codex B and 21 significant uncials plus the Peshitta and Harclean and more Why have the moderns abanshydoned B here Because doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual imshymoralityrdquo a more specific term is ldquofornicationrdquo

KJV HCSB 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)

HCSB reads ldquoJust then someone came up and asked Him lsquoTeacher what good must I do to have eternal lifersquordquo No footnote for the Majority readshying(It is interesting that the minority Greek source text underlying this version leaves out ldquoGoodrdquo [agathē] The Greek also reads ldquo approached Jesus rdquo without any subject)

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 Including information about the opposing Majority text manuscripts would ldquobalance the argumentrdquomdashsomething the modernistic committees will not allow)

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 Latin

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 saved

mdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

HCSB ldquoSo the last will be first and the first lastrdquoq Footnote reads ldquoq Other mss add For many are called but few are chosenrdquo

(ldquoOther mssrdquo No The vast major ity The minority text simply stands on only Aleph B L Z 085 the Sahidic [northern Egypt] a few Bohairic [southern Egypt] and some Ethiopic)

Reads ldquoSo the last shall be first and the first lastrdquo

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

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 ldquo[Whoever falls on this stone will be broken to pieces but on whoever it falls it will grind him to powder]rdquow Footshynote reads ldquow Other mss omit bracketed textrdquo

(Again why confuse the reader with a partial truth ldquoOther manushyscripts rdquo ldquoThe majority of Greek manuscriptsrdquo is the plain and simple truth Also the translatshyors do not inform the readers of the significance of bracketing modern scholarsrsquo consideration of the material as doubtful)

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 footnote reads ldquoSome manuscripts do not have verse 44rdquo

(Verse 44 is omitted from the interlinear Greek)

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

(Not only are many modern bibshylical scholars enamored with their false allegedly ldquoearlier manushyscriptsrdquo but perhaps some of them like other hypocrites do not wish to be openly reminded 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 include the verse The only ancient uncial that does not include this verse is the notoriously corrupt Codex D (Beza) Thatrsquos right the acashydemics 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 et al

KJV HCSB NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye not 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)

HCSB reads ldquoBut as for you do not be called lsquoRabbirsquo because you have one Teacheru and you are all brothersrdquo Footnote readsldquou Other mss add the Messiahrdquo

(The footnote What other mss How many This is confusing to the reader The vast Majority inshyclude ldquothe Christrdquo Furthermore ldquoaddrdquo insinuates a later interpolashytion [addition to the text])

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

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 Christos) 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 Peshyshitta the Ethiopic the Coptic (both 3rd cent) and the Armenian)

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)

HCSB ldquo[Woe to you scribes and Pharisees hypocrites You devour widowsrsquo houses and make long prayers just for showc This is why you will reshyceive a harsher punishment]d

Footnotes read ldquoc Or prayers with false motivation d Other mss omit bracketed textrdquo

(ldquo For a pretense make long prayersrdquo is a more accurate rendershying of the minority Greek sourcerdquo Again the true significance of the brackets remains unclarified An occasional reminder beyond the original explanation would help)

Puts verse 14 in brackets to inshydicate suspicion about authentishycity then adds footnote ldquo2 This v not found in early mssrdquo

(Two of the earliest five NT Greek uncial [all caps] manushyscripts among the ldquo[five] old unshycialsrdquo include this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manushyscriptsrdquo 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 Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions It seems quite conceivable that many modern hypocrites are sparing themselves and readers open indictment here

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

HCSB reads ldquoFor nation will rise up against nation and kingshydom against kingdom There will be faminesj and earthquakes in various placesrdquo Footnote reads ldquoj Other mss add epidemicsrdquo

(As in the other versions following ldquoand pestilencesrdquo [loimoi] is omitshyted Loimoi means ldquoplaguerdquo ldquodisshyeaserdquo or ldquopestilencerdquo ldquoEpidemicsrdquo is a bit pedantic)

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

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

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

KJV HCSB NASB NIV PROBLEMMatthew 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 in this verse)

HCSB ldquoNow concerning that day and hour no one knowsmdashneither the angels in heaven nor the Sonbmdashexcept the Father onlyrdquo Footnote reads ldquob Other mss omit nor the Sonrdquo

(ldquoOther mssrdquo is more honest than ldquoearly mssrdquo or ldquothe best mssrdquo)

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

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manushyscripts 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 varishyant Three of the oldest five existshying manuscriptsmdashplus several Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

Matthew 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)

HCSB reads ldquoWhen the Son of Man comes in His glory and all the angelss with Him then He will sit on the throne of His gloryrdquo Footnote reads ldquos Other mss read holy angelsrdquo

(The HCSB replicates the ldquomajestshyic errorrdquo of the KJV choosing to translate ldquoglorious thronerdquo as ldquothrone of his gloryrdquo)

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 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(ldquo On his throne in heavenly gloryrdquo does not appear in the minority MSS represented in the modern apparatus Again the NIV deviates from its own Greek sourcemdashpresumably for ldquostylistic purposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harclean (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 minority script body The Majority 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 ldquoFor this is My blood that establishes the covenantc it is shed for many for the forgiveshyness of sins Footnote readsldquoc Other mss read new covenantrdquo

(The NA Greek reads ldquo My blood of the covenantrdquo ldquo Esshytablishes the covenantrdquo omits refshyerence to it being new and ldquoestabshylishrdquo is not in the Greekrdquo)

Omits ldquonewrdquo then fails to add a footnote for the Majority text reading

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

Omits ldquonewrdquo then adds footshynote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo 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])

HCSB reads ldquo they gave Him wineo mixed with gall to drink But when He tasted it He would not drink itrdquo Footnote readsldquoo Other mss read sour wine

(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 winemdash vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footnote reference to the Majorshyity text reading

(See note at left)

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footshynote reference to the Majority text reading

(See note after HCSB 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 in shy correct ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegarrdquo 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 oxshyos is overwhelming vast majorshyity of Greek 18 significant unshycials the Peshitta and Harclean others Against are seven Greek some of Families 1 amp 13 a few of the Vulgate others

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

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Mashyjority and the TRmdashwithout footshynote

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Majority and the TRmdashwithout footnote

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

At least 4400 of the extant 5600-plus (79) NT Greek mashynuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant uncials including Coshydex Vaticanus (B) The modern scholarsrsquo second cornerstone document 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

HCSB reads ldquoAs it is written in Isaiah the prophete lsquoLook I am sending My messenger ahead of You who will prepare Your wayrsquordquoh Footnotes readldquoe Other mss read in the prophshyets ldquoh Other mss add before Yourdquo

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

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 Footnote reads ldquob 12 Mal 31rdquo

This prophecy appears in Malashychi 31 However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaishyahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 significant 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)

HCSB ldquoAfter John was arrested Jesus went to Galilee preaching the good newscd of God rdquo f

Footnotes read ldquoc Other mss add of the kingdom | d Or gospel | f Either from God or about Godrdquo

(Obviously ldquokingdom of Godrdquo is omitted here Further the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto comshymitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo The Greek has not been transmitshyted absolutely literally)

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 unshynecessarily substituted some words for what evidently in their opinion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prison Jesus went into Galilee proclaiming 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 gosshypel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irresponsible and disshyrespectful Where is the sense of godly reverence in these translatshyors)

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 uncials L and Theta plus Families 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV HCSB 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)

HCSB reads ldquo and to have authority tou drive out demonsrdquoFootnote reads ldquou Other mss add heal diseases and tordquo

(ldquoOther manuscriptsrdquo being Aleph B C L Delta [9th] two Greek cursives plus the Sahidic [northshyern Egypt] and some of the Boshyhairic [southern Egypt] Thatrsquos it All other extant NT manuscripts support the Byzantine [Majority] reading)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being seshylective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physicians with modern technology able to heal sicknesses Has God 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 serious error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 pershycent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelmshying number of other manushyscripts 21 significant uncials and five others most Old Latin the Latin Vulgate (common) the Peshitta and Harclean the Gothic the Armenian and othshyers

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 ldquoBut whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo jmdashFootnote reads ldquoj Other mss read is subject to eternal judgmentrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo The HCSB has a footshynote which often is not true for the NASB and NIV)

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 apparatshyus are Aleph B C L W Delta and Theta plus four Family 13 cursives Others are several scattered mss the Vulgate the Syriac Sinaitic [4th] the Gothic the Armenian 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 Majority 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 supshyported by 12 significant unshycials seven other Greek mss the Syriac Peshitta and Harclean 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 unshyto you It shall be more tolerable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

HCSB This last portion of verse 11 is completely omitted from the NA text without any footshynote Attached to 611a is a marker whose footnote readsldquok Other mss add I assure you it will be more tolerable for Sodom or Gomorrah on judgment day than for that town

(Not just ldquoother mssrdquo but rather the overwhelming majoritymdashGreek and otherwise)

NASB Verse 11b at left is omitted without footnote

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 the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] a few of the Bohairic [also called ldquoMemphitshyic] and several others)

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-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 igshynoring the gospel (The Peshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV HCSB 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 told them lsquoThis kind can come out by nothing but prayer [and fasting]rsquordquo q

Footnote reads ldquoq Other mss omit bracketed textrdquo

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

Omits ldquoand fastingrdquo then fails to provide footnote for the Mashyjority text reading

(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

(The Greek uncials Aleph B and 0274 [5th cent] oppose Thatrsquos it)

On the basis of only three existing 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 answers seem obvious (The significance of fasting is self-sacrifice to focus on and enhance spiritual growth by wholeheartedly interacting with and submitting to our 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)

HCSB reads ldquoBut whoever causesb the downfall of one of these little ones who believe in Memdashit would be better for him if a heavy millstone were hung around his neck and he were thrown into the seardquo Footnote reads ldquob The Greek word skanshydalizo has a root meaning of ldquosnarerdquo or ldquotraprdquo but has no real English counterpartrdquo (What)

(The minority Greek has ldquogreatrdquo [onikos] before millstone About Greek skandalise see far right)

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

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 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)

(Also see Matthew 1721)

Despite the fact that the NA Greek completely deletes verses 44 and 46 the HCSB includes them but inside brackets Footshynote reads ldquoj Other mss omit bracketed textrdquo

(Once again the HCSB footnote about bracketing does not explain the full significance of the critical principle of encompassing scripshytural material within brackets The true significance is that modern ldquoscholarsrdquo consider such material doubtful in validity)

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

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealing to moderns liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelming 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 manushyscripts hell where their worm does not die and the fire is not quenchedrdquo

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 significant uncials The translators seem to disapprove of the ldquorepetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoreshymoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV HCSB 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)

HCSB ldquoThen looking at him Jesus loved him and said to him lsquoYou lack one thing Go sell all you have and give to the poor and you will have treasure in heaven Then come8 follow MeFootnote reads ldquo8 Other mss add taking up the cross andrdquo

(ldquoOther mssrdquo How about 90-95 percent of the Greek alone)

The independent clause ldquotake up thy crossrdquo 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 unwelcome to todayrsquos ldquolukeshywarmrdquo believers)

The independent clause ldquotake up thy crossrdquo 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 manuscripts)

Despite the vast majority of mashynuscripts (90-95 percent) supshyporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitshyted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readshyers Supporting the Byz text are 19 significant 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)

HCSB reads ldquoBut the disciples were astonished at His words Again Jesus said to them lsquoChilshydren how hard it is10 to enter the kingdom of Godrsquordquo Footnote reads ldquo10 Other mss add for those trusting in wealthrdquo

(The NA Greek itself reads ldquoHow difficult it is for those who have wealth to enter the kingdom of Godrdquo)

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 exshytant 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)

[But if you donrsquot forgive neither will your Father in heaven forshygive your wrongdoingrdquo]8

Footnote reads ldquo8 Other mss omit bracketed textrdquo

(The NA-UBS exclude this verse despite its importance and overshywhelming evidence 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 forgive your sinsrdquo

Only 14 manuscripts andor vershysions extant do not include this verse The two earliest manushyscripts (ca 325-360 AD) exshycluding ldquofragmentsrdquo do not inshyclude this verse However three of the earliest five manuscripts 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 HCSB 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)

HCSB reads ldquoWatch Be alert15

For you donrsquot know when the time is [coming]rdquo Footnote reads ldquo15 Other mss add and pray The bracketed text has been added for clarityrdquo

(The NA text reads ldquo For you do not know when the time will comerdquo

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 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 outright decepshytion ldquoMostrdquo would be correct The sordid NU (NAUBS) criticshyal apparatus sides with the modshyern translators Do these commitshytees and their corporate owners not want people to pray (Minorshyity 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 addishytion by a misled scribe But the verse fulfills prophecy)

HCSB [So the Scripture was fulshyfilled that says And He was counted among outlaws]67

Footnote reads ldquo6 Other mss omit bracketed text 7 Isaiah 5312rdquo

(Again the text is included in brackets but the significance of bracketing is not explained)

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

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 Sinaitic the Sahidic and several other MSS do not contain this verse But the Majority text (90-95) 19 significant uncials Families 1 amp 13 the Peshitta and Harclean the Gothic and two other vershysions do include this verse Modshyerns acknowledge 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 HCSB includes the entire passage but inside brackets to question its validity The footshynote reads ldquo4 Other mss omit bracketed textrdquo

(The footnote whose marker apshypears 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

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 5600-plus NT Greek witnesses only Aleph and B one cursive the Sinaitic and several other mss do not have this passage What is more three of the earliest five manuscripts do include the 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 HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB NASB NIV PROBLEMMatthew 544 mdash ldquoBut I say unshyto you lsquoLove your enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute yoursquordquo

(Also see Luke 627 28)

Reads ldquoBut I tell you love your enemiesp and pray for those whoq persecute you rsquordquo Footshynotes read ldquop Other mss add bless those who curse you do good to those who hate you | q Other mss add mistreat you and rdquo

(The last ellipsis omits a great deal ldquo and pray for them which despitefully use you and persecute yourdquo)

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 [Caes-arean] the Syriac Sinaitic [4th] and Curetonian [5th] some Coptic (Egyptian) and a few others)

The Majority (90-95mdashat least 5072 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 Supshyporting the Majority are 13 signishyficant uncials Family 13 (13 mss) the Peshitta and Harclean and the Gothic Armenian 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)

HCSB reads ldquoSuddenly they shouted lsquoWhat do You have to do with usk l Son of God Have You come here to torment us before the timersquordquo Footnotes read ldquokOther mss add Jesus | l Lit What to us and to You rdquo

(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 appoinshyted timersquordquo

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 (cursive 9th) support this reading led by the corrupt duo Aleph and B Also collaborating are several Greek Family 1 (five mss) the Vulgate and a few others Similarly in the epistles numerous times ldquoLordrdquo is separated from ldquoJesusrdquo Backing the KJV are the vast mashyjority of the Byz 15 significant uncials the Syriac Peshitta (2nd

cent) and Harclean (7th) the Arshymenian (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)

HCSB reads ldquoGo and learn what this means I desire mercy and not sacrifice For I didnrsquot come to call the righteous but sinshynersrdquov Footnote reads ldquovOther mss add to repentancerdquo

(The NA-UBS Greek source does not include ldquoto repentancerdquo A reshymarkable omission ldquo Didnrsquotrdquo is much too pedantic for Godrsquos Word Why not ldquodid notrdquo)

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

(Despite its om ission from the minority source Greek for both the NASB and the NIV the Zondervan Greek and English Interlinear New Testament (NASBNIV) includes 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 uncials (all capshyitals) plus the Ferrar Family 13 the Sahidic (Egyptian) and more ldquoTo repentancerdquo probably is omitted to reduce the severity of the message Most are not amenshyable to the fact their intrinsic deshypraved nature requires repentshyance before God for justification

KJV HCSB NASB NIV PROBLEMMatthew 1123a b mdash ldquoAnd thou Capernaum which art exshyalted 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 go 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 refer to Capernaum as having benefited from great works by Jesus This clarifies)

Reads ldquoAnd you Capernaum will not be exalted to heaven You will descend to Hadesrdquo

(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 translashytion is ldquohadesrdquo or ldquohellrdquo)

Reads ldquoAnd you Capernaum will you be lifted up to the skies No you will go down to the depthsrdquo The NIVrsquos own Greek source text reads ldquoHadesrdquo

(Again as in the HCSB the corshyrupted text asks a question rather than states a fact having been completed in the immediately reshycent past ldquo To the depthsrdquo is an explanatory and effectively vitiated substitute for hell)

Those versions supported by the minority Greek either ask a question or state the wrong fact too early in the verse (NASB) The Majority text reads ldquoHaidourdquo (Hades) Note how the NIVmdashlike some other modernsmdashmitigates the severshyity 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 ldquoBibles rdquo

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

HCSB ldquoSomeone told Him lsquoLook Your mother and Your brothers are standing outside wanting to speak to Yoursquordquoq

Footnote reads ldquoq Other mss omit this vrdquo

(See immediate right)

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 ldquoWhat other manuscripts This is none other than a naturalshyistic modernistic scholarly means of casting doubt on what previshyously was accepted as the irrefutshyable Word of God)

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

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

HCSB Reads ldquoAnd in the mornshying lsquoToday will be stormy beshycause the sky is red and threatenshyingrsquo Youe know how to read the appearance of the sky but you canrsquot read the signs of the timesrdquof Footnotes readldquoe Other mss read Hypocrites You | 162-3 Other mss omit When (v 2) through end of v 3rdquo

(ldquoReadrdquo is a poor translation of the Greek diakrino ldquoto examinerdquo ldquoto discernrdquo)

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

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 cannot 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 Greek source apparatus contains these verses)

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

KJV HCSB 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

HCSB reads ldquoBecause of your little faithrdquo f He told them For I assure you If you have faith the size of h a mustard seed you will tell this mountain lsquoMove from here to therersquo and it will move Nothing will be impossible for you Footnotes read ldquo f Other mss read your unbeliefrdquo Jesus rdquo |h Lit faith like

(What other manuscriptsrdquo)

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 mounshytain ldquoMove from here to thererdquo and it will move Nothing will be impossible 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 percent) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 significshyant uncials the Syriac Peshitta (2nd cent) and Syriac Harclean (7th cent) numerous Old Latin and others Opposing codices Aleph B and Theta and most of Caesarean (hybrid Alexand-rianByzantine) 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)

HCSB ldquo[ 11 For the Son of Man has come to save the lost]rdquow

Footnote reads ldquowOther manushyscripts omit bracketed textrdquo

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

[ldquoFor the Son of Man has come to save that which was lost] Footnote reads ldquoEarly mss do not contain this vrdquo No footnote as usual for the Majority readshying

Verse 11 is omitted from the text Footnote reads ldquoThe Son of Man came to save what was lostrdquo Why is there no explanashytion accompanying verse 11rsquos footnoted content Did the NIV committee simply not want readers to notice 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 significant uncials the Syriac Peshitta and Harclean the Armenian and more Only Aleph B L and Theta most of Families 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 youa go and rebuke him in private If he listens to you you have won your brotherrdquo Footnote reads ldquoaOther mss omit against yourdquo

(NA ldquo go and point out his fault between you and him alonerdquo)

Reads ldquoIf your brother sins2 go and show him his fault in private 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 overshywhelming witness 22 significant uncials Family 13 the Peshitta and Harclean the Armenian othshyers The other Majority reading here is ldquorebukerdquo or ldquoreproverdquo rather than ldquotellrdquo or ldquoshowrdquo ldquoTellrdquo originated from Tyndalersquos 1526 New Testament

Matthew 199 mdash ldquoAnd I say unshyto 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)

HCSB reads ldquoAnd I say to you whoever divorces his wife exshycept for sexual immorality and marries another commits adulshyteryrdquo 3 Footnote reads ldquo3 Some manuscripts add and whoever marries a divorced woman comshymits adultery other manuscripts except for sexual immorality makes her commit adultery and rdquo (Author-truncated)

NASB reads ldquoAnd I say to you whoever divorces his wife exshycept for immorality and marries another woman commits adulshyteryrdquo No footnote(ldquoImmoralityrdquo long had been used to mean ldquosexual immoralshyityrdquo Immorality is underlain by the Greek porneia A more accurshyate word is ldquofornicationrdquo Moishychatai means ldquocommits adulteryrdquo

NIV reads ldquoI tell you that anyshyone who divorces his wife exshycept for marital unfaithfulness and marries another woman commits adulteryrdquo No footnote(ldquoMarital unfaithfulnessrdquo is an impotent term for violation of the seventh Commandment It simply is ldquofornicationrdquo or ldquoadulshyteryrdquo and God does not take this lightly)

Not only do 90-95 percent of exshytant NT Greek msscontain the last portion but also the modern scholarsrsquo favorite Codex B and 21 significant uncials plus the Peshitta and Harclean and more Why have the moderns abanshydoned B here Because doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual imshymoralityrdquo a more specific term is ldquofornicationrdquo

KJV HCSB 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)

HCSB reads ldquoJust then someone came up and asked Him lsquoTeacher what good must I do to have eternal lifersquordquo No footnote for the Majority readshying(It is interesting that the minority Greek source text underlying this version leaves out ldquoGoodrdquo [agathē] The Greek also reads ldquo approached Jesus rdquo without any subject)

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 Including information about the opposing Majority text manuscripts would ldquobalance the argumentrdquomdashsomething the modernistic committees will not allow)

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 Latin

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 saved

mdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

HCSB ldquoSo the last will be first and the first lastrdquoq Footnote reads ldquoq Other mss add For many are called but few are chosenrdquo

(ldquoOther mssrdquo No The vast major ity The minority text simply stands on only Aleph B L Z 085 the Sahidic [northern Egypt] a few Bohairic [southern Egypt] and some Ethiopic)

Reads ldquoSo the last shall be first and the first lastrdquo

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

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 ldquo[Whoever falls on this stone will be broken to pieces but on whoever it falls it will grind him to powder]rdquow Footshynote reads ldquow Other mss omit bracketed textrdquo

(Again why confuse the reader with a partial truth ldquoOther manushyscripts rdquo ldquoThe majority of Greek manuscriptsrdquo is the plain and simple truth Also the translatshyors do not inform the readers of the significance of bracketing modern scholarsrsquo consideration of the material as doubtful)

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 footnote reads ldquoSome manuscripts do not have verse 44rdquo

(Verse 44 is omitted from the interlinear Greek)

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

(Not only are many modern bibshylical scholars enamored with their false allegedly ldquoearlier manushyscriptsrdquo but perhaps some of them like other hypocrites do not wish to be openly reminded 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 include the verse The only ancient uncial that does not include this verse is the notoriously corrupt Codex D (Beza) Thatrsquos right the acashydemics 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 et al

KJV HCSB NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye not 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)

HCSB reads ldquoBut as for you do not be called lsquoRabbirsquo because you have one Teacheru and you are all brothersrdquo Footnote readsldquou Other mss add the Messiahrdquo

(The footnote What other mss How many This is confusing to the reader The vast Majority inshyclude ldquothe Christrdquo Furthermore ldquoaddrdquo insinuates a later interpolashytion [addition to the text])

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

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 Christos) 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 Peshyshitta the Ethiopic the Coptic (both 3rd cent) and the Armenian)

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)

HCSB ldquo[Woe to you scribes and Pharisees hypocrites You devour widowsrsquo houses and make long prayers just for showc This is why you will reshyceive a harsher punishment]d

Footnotes read ldquoc Or prayers with false motivation d Other mss omit bracketed textrdquo

(ldquo For a pretense make long prayersrdquo is a more accurate rendershying of the minority Greek sourcerdquo Again the true significance of the brackets remains unclarified An occasional reminder beyond the original explanation would help)

Puts verse 14 in brackets to inshydicate suspicion about authentishycity then adds footnote ldquo2 This v not found in early mssrdquo

(Two of the earliest five NT Greek uncial [all caps] manushyscripts among the ldquo[five] old unshycialsrdquo include this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manushyscriptsrdquo 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 Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions It seems quite conceivable that many modern hypocrites are sparing themselves and readers open indictment here

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

HCSB reads ldquoFor nation will rise up against nation and kingshydom against kingdom There will be faminesj and earthquakes in various placesrdquo Footnote reads ldquoj Other mss add epidemicsrdquo

(As in the other versions following ldquoand pestilencesrdquo [loimoi] is omitshyted Loimoi means ldquoplaguerdquo ldquodisshyeaserdquo or ldquopestilencerdquo ldquoEpidemicsrdquo is a bit pedantic)

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

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

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

KJV HCSB NASB NIV PROBLEMMatthew 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 in this verse)

HCSB ldquoNow concerning that day and hour no one knowsmdashneither the angels in heaven nor the Sonbmdashexcept the Father onlyrdquo Footnote reads ldquob Other mss omit nor the Sonrdquo

(ldquoOther mssrdquo is more honest than ldquoearly mssrdquo or ldquothe best mssrdquo)

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

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manushyscripts 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 varishyant Three of the oldest five existshying manuscriptsmdashplus several Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

Matthew 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)

HCSB reads ldquoWhen the Son of Man comes in His glory and all the angelss with Him then He will sit on the throne of His gloryrdquo Footnote reads ldquos Other mss read holy angelsrdquo

(The HCSB replicates the ldquomajestshyic errorrdquo of the KJV choosing to translate ldquoglorious thronerdquo as ldquothrone of his gloryrdquo)

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 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(ldquo On his throne in heavenly gloryrdquo does not appear in the minority MSS represented in the modern apparatus Again the NIV deviates from its own Greek sourcemdashpresumably for ldquostylistic purposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harclean (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 minority script body The Majority 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 ldquoFor this is My blood that establishes the covenantc it is shed for many for the forgiveshyness of sins Footnote readsldquoc Other mss read new covenantrdquo

(The NA Greek reads ldquo My blood of the covenantrdquo ldquo Esshytablishes the covenantrdquo omits refshyerence to it being new and ldquoestabshylishrdquo is not in the Greekrdquo)

Omits ldquonewrdquo then fails to add a footnote for the Majority text reading

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

Omits ldquonewrdquo then adds footshynote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo 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])

HCSB reads ldquo they gave Him wineo mixed with gall to drink But when He tasted it He would not drink itrdquo Footnote readsldquoo Other mss read sour wine

(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 winemdash vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footnote reference to the Majorshyity text reading

(See note at left)

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footshynote reference to the Majority text reading

(See note after HCSB 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 in shy correct ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegarrdquo 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 oxshyos is overwhelming vast majorshyity of Greek 18 significant unshycials the Peshitta and Harclean others Against are seven Greek some of Families 1 amp 13 a few of the Vulgate others

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

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Mashyjority and the TRmdashwithout footshynote

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Majority and the TRmdashwithout footnote

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

At least 4400 of the extant 5600-plus (79) NT Greek mashynuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant uncials including Coshydex Vaticanus (B) The modern scholarsrsquo second cornerstone document 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

HCSB reads ldquoAs it is written in Isaiah the prophete lsquoLook I am sending My messenger ahead of You who will prepare Your wayrsquordquoh Footnotes readldquoe Other mss read in the prophshyets ldquoh Other mss add before Yourdquo

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

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 Footnote reads ldquob 12 Mal 31rdquo

This prophecy appears in Malashychi 31 However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaishyahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 significant 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)

HCSB ldquoAfter John was arrested Jesus went to Galilee preaching the good newscd of God rdquo f

Footnotes read ldquoc Other mss add of the kingdom | d Or gospel | f Either from God or about Godrdquo

(Obviously ldquokingdom of Godrdquo is omitted here Further the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto comshymitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo The Greek has not been transmitshyted absolutely literally)

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 unshynecessarily substituted some words for what evidently in their opinion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prison Jesus went into Galilee proclaiming 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 gosshypel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irresponsible and disshyrespectful Where is the sense of godly reverence in these translatshyors)

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 uncials L and Theta plus Families 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV HCSB 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)

HCSB reads ldquo and to have authority tou drive out demonsrdquoFootnote reads ldquou Other mss add heal diseases and tordquo

(ldquoOther manuscriptsrdquo being Aleph B C L Delta [9th] two Greek cursives plus the Sahidic [northshyern Egypt] and some of the Boshyhairic [southern Egypt] Thatrsquos it All other extant NT manuscripts support the Byzantine [Majority] reading)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being seshylective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physicians with modern technology able to heal sicknesses Has God 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 serious error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 pershycent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelmshying number of other manushyscripts 21 significant uncials and five others most Old Latin the Latin Vulgate (common) the Peshitta and Harclean the Gothic the Armenian and othshyers

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 ldquoBut whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo jmdashFootnote reads ldquoj Other mss read is subject to eternal judgmentrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo The HCSB has a footshynote which often is not true for the NASB and NIV)

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 apparatshyus are Aleph B C L W Delta and Theta plus four Family 13 cursives Others are several scattered mss the Vulgate the Syriac Sinaitic [4th] the Gothic the Armenian 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 Majority 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 supshyported by 12 significant unshycials seven other Greek mss the Syriac Peshitta and Harclean 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 unshyto you It shall be more tolerable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

HCSB This last portion of verse 11 is completely omitted from the NA text without any footshynote Attached to 611a is a marker whose footnote readsldquok Other mss add I assure you it will be more tolerable for Sodom or Gomorrah on judgment day than for that town

(Not just ldquoother mssrdquo but rather the overwhelming majoritymdashGreek and otherwise)

NASB Verse 11b at left is omitted without footnote

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 the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] a few of the Bohairic [also called ldquoMemphitshyic] and several others)

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-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 igshynoring the gospel (The Peshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV HCSB 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 told them lsquoThis kind can come out by nothing but prayer [and fasting]rsquordquo q

Footnote reads ldquoq Other mss omit bracketed textrdquo

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

Omits ldquoand fastingrdquo then fails to provide footnote for the Mashyjority text reading

(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

(The Greek uncials Aleph B and 0274 [5th cent] oppose Thatrsquos it)

On the basis of only three existing 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 answers seem obvious (The significance of fasting is self-sacrifice to focus on and enhance spiritual growth by wholeheartedly interacting with and submitting to our 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)

HCSB reads ldquoBut whoever causesb the downfall of one of these little ones who believe in Memdashit would be better for him if a heavy millstone were hung around his neck and he were thrown into the seardquo Footnote reads ldquob The Greek word skanshydalizo has a root meaning of ldquosnarerdquo or ldquotraprdquo but has no real English counterpartrdquo (What)

(The minority Greek has ldquogreatrdquo [onikos] before millstone About Greek skandalise see far right)

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

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 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)

(Also see Matthew 1721)

Despite the fact that the NA Greek completely deletes verses 44 and 46 the HCSB includes them but inside brackets Footshynote reads ldquoj Other mss omit bracketed textrdquo

(Once again the HCSB footnote about bracketing does not explain the full significance of the critical principle of encompassing scripshytural material within brackets The true significance is that modern ldquoscholarsrdquo consider such material doubtful in validity)

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

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealing to moderns liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelming 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 manushyscripts hell where their worm does not die and the fire is not quenchedrdquo

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 significant uncials The translators seem to disapprove of the ldquorepetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoreshymoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV HCSB 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)

HCSB ldquoThen looking at him Jesus loved him and said to him lsquoYou lack one thing Go sell all you have and give to the poor and you will have treasure in heaven Then come8 follow MeFootnote reads ldquo8 Other mss add taking up the cross andrdquo

(ldquoOther mssrdquo How about 90-95 percent of the Greek alone)

The independent clause ldquotake up thy crossrdquo 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 unwelcome to todayrsquos ldquolukeshywarmrdquo believers)

The independent clause ldquotake up thy crossrdquo 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 manuscripts)

Despite the vast majority of mashynuscripts (90-95 percent) supshyporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitshyted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readshyers Supporting the Byz text are 19 significant 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)

HCSB reads ldquoBut the disciples were astonished at His words Again Jesus said to them lsquoChilshydren how hard it is10 to enter the kingdom of Godrsquordquo Footnote reads ldquo10 Other mss add for those trusting in wealthrdquo

(The NA Greek itself reads ldquoHow difficult it is for those who have wealth to enter the kingdom of Godrdquo)

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 exshytant 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)

[But if you donrsquot forgive neither will your Father in heaven forshygive your wrongdoingrdquo]8

Footnote reads ldquo8 Other mss omit bracketed textrdquo

(The NA-UBS exclude this verse despite its importance and overshywhelming evidence 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 forgive your sinsrdquo

Only 14 manuscripts andor vershysions extant do not include this verse The two earliest manushyscripts (ca 325-360 AD) exshycluding ldquofragmentsrdquo do not inshyclude this verse However three of the earliest five manuscripts 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 HCSB 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)

HCSB reads ldquoWatch Be alert15

For you donrsquot know when the time is [coming]rdquo Footnote reads ldquo15 Other mss add and pray The bracketed text has been added for clarityrdquo

(The NA text reads ldquo For you do not know when the time will comerdquo

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 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 outright decepshytion ldquoMostrdquo would be correct The sordid NU (NAUBS) criticshyal apparatus sides with the modshyern translators Do these commitshytees and their corporate owners not want people to pray (Minorshyity 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 addishytion by a misled scribe But the verse fulfills prophecy)

HCSB [So the Scripture was fulshyfilled that says And He was counted among outlaws]67

Footnote reads ldquo6 Other mss omit bracketed text 7 Isaiah 5312rdquo

(Again the text is included in brackets but the significance of bracketing is not explained)

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

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 Sinaitic the Sahidic and several other MSS do not contain this verse But the Majority text (90-95) 19 significant uncials Families 1 amp 13 the Peshitta and Harclean the Gothic and two other vershysions do include this verse Modshyerns acknowledge 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 HCSB includes the entire passage but inside brackets to question its validity The footshynote reads ldquo4 Other mss omit bracketed textrdquo

(The footnote whose marker apshypears 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

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 5600-plus NT Greek witnesses only Aleph and B one cursive the Sinaitic and several other mss do not have this passage What is more three of the earliest five manuscripts do include the 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 HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB NASB NIV PROBLEMMatthew 1123a b mdash ldquoAnd thou Capernaum which art exshyalted 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 go 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 refer to Capernaum as having benefited from great works by Jesus This clarifies)

Reads ldquoAnd you Capernaum will not be exalted to heaven You will descend to Hadesrdquo

(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 translashytion is ldquohadesrdquo or ldquohellrdquo)

Reads ldquoAnd you Capernaum will you be lifted up to the skies No you will go down to the depthsrdquo The NIVrsquos own Greek source text reads ldquoHadesrdquo

(Again as in the HCSB the corshyrupted text asks a question rather than states a fact having been completed in the immediately reshycent past ldquo To the depthsrdquo is an explanatory and effectively vitiated substitute for hell)

Those versions supported by the minority Greek either ask a question or state the wrong fact too early in the verse (NASB) The Majority text reads ldquoHaidourdquo (Hades) Note how the NIVmdashlike some other modernsmdashmitigates the severshyity 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 ldquoBibles rdquo

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

HCSB ldquoSomeone told Him lsquoLook Your mother and Your brothers are standing outside wanting to speak to Yoursquordquoq

Footnote reads ldquoq Other mss omit this vrdquo

(See immediate right)

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 ldquoWhat other manuscripts This is none other than a naturalshyistic modernistic scholarly means of casting doubt on what previshyously was accepted as the irrefutshyable Word of God)

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

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

HCSB Reads ldquoAnd in the mornshying lsquoToday will be stormy beshycause the sky is red and threatenshyingrsquo Youe know how to read the appearance of the sky but you canrsquot read the signs of the timesrdquof Footnotes readldquoe Other mss read Hypocrites You | 162-3 Other mss omit When (v 2) through end of v 3rdquo

(ldquoReadrdquo is a poor translation of the Greek diakrino ldquoto examinerdquo ldquoto discernrdquo)

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

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 cannot 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 Greek source apparatus contains these verses)

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

KJV HCSB 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

HCSB reads ldquoBecause of your little faithrdquo f He told them For I assure you If you have faith the size of h a mustard seed you will tell this mountain lsquoMove from here to therersquo and it will move Nothing will be impossible for you Footnotes read ldquo f Other mss read your unbeliefrdquo Jesus rdquo |h Lit faith like

(What other manuscriptsrdquo)

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 mounshytain ldquoMove from here to thererdquo and it will move Nothing will be impossible 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 percent) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 significshyant uncials the Syriac Peshitta (2nd cent) and Syriac Harclean (7th cent) numerous Old Latin and others Opposing codices Aleph B and Theta and most of Caesarean (hybrid Alexand-rianByzantine) 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)

HCSB ldquo[ 11 For the Son of Man has come to save the lost]rdquow

Footnote reads ldquowOther manushyscripts omit bracketed textrdquo

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

[ldquoFor the Son of Man has come to save that which was lost] Footnote reads ldquoEarly mss do not contain this vrdquo No footnote as usual for the Majority readshying

Verse 11 is omitted from the text Footnote reads ldquoThe Son of Man came to save what was lostrdquo Why is there no explanashytion accompanying verse 11rsquos footnoted content Did the NIV committee simply not want readers to notice 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 significant uncials the Syriac Peshitta and Harclean the Armenian and more Only Aleph B L and Theta most of Families 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 youa go and rebuke him in private If he listens to you you have won your brotherrdquo Footnote reads ldquoaOther mss omit against yourdquo

(NA ldquo go and point out his fault between you and him alonerdquo)

Reads ldquoIf your brother sins2 go and show him his fault in private 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 overshywhelming witness 22 significant uncials Family 13 the Peshitta and Harclean the Armenian othshyers The other Majority reading here is ldquorebukerdquo or ldquoreproverdquo rather than ldquotellrdquo or ldquoshowrdquo ldquoTellrdquo originated from Tyndalersquos 1526 New Testament

Matthew 199 mdash ldquoAnd I say unshyto 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)

HCSB reads ldquoAnd I say to you whoever divorces his wife exshycept for sexual immorality and marries another commits adulshyteryrdquo 3 Footnote reads ldquo3 Some manuscripts add and whoever marries a divorced woman comshymits adultery other manuscripts except for sexual immorality makes her commit adultery and rdquo (Author-truncated)

NASB reads ldquoAnd I say to you whoever divorces his wife exshycept for immorality and marries another woman commits adulshyteryrdquo No footnote(ldquoImmoralityrdquo long had been used to mean ldquosexual immoralshyityrdquo Immorality is underlain by the Greek porneia A more accurshyate word is ldquofornicationrdquo Moishychatai means ldquocommits adulteryrdquo

NIV reads ldquoI tell you that anyshyone who divorces his wife exshycept for marital unfaithfulness and marries another woman commits adulteryrdquo No footnote(ldquoMarital unfaithfulnessrdquo is an impotent term for violation of the seventh Commandment It simply is ldquofornicationrdquo or ldquoadulshyteryrdquo and God does not take this lightly)

Not only do 90-95 percent of exshytant NT Greek msscontain the last portion but also the modern scholarsrsquo favorite Codex B and 21 significant uncials plus the Peshitta and Harclean and more Why have the moderns abanshydoned B here Because doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual imshymoralityrdquo a more specific term is ldquofornicationrdquo

KJV HCSB 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)

HCSB reads ldquoJust then someone came up and asked Him lsquoTeacher what good must I do to have eternal lifersquordquo No footnote for the Majority readshying(It is interesting that the minority Greek source text underlying this version leaves out ldquoGoodrdquo [agathē] The Greek also reads ldquo approached Jesus rdquo without any subject)

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 Including information about the opposing Majority text manuscripts would ldquobalance the argumentrdquomdashsomething the modernistic committees will not allow)

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 Latin

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 saved

mdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

HCSB ldquoSo the last will be first and the first lastrdquoq Footnote reads ldquoq Other mss add For many are called but few are chosenrdquo

(ldquoOther mssrdquo No The vast major ity The minority text simply stands on only Aleph B L Z 085 the Sahidic [northern Egypt] a few Bohairic [southern Egypt] and some Ethiopic)

Reads ldquoSo the last shall be first and the first lastrdquo

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

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 ldquo[Whoever falls on this stone will be broken to pieces but on whoever it falls it will grind him to powder]rdquow Footshynote reads ldquow Other mss omit bracketed textrdquo

(Again why confuse the reader with a partial truth ldquoOther manushyscripts rdquo ldquoThe majority of Greek manuscriptsrdquo is the plain and simple truth Also the translatshyors do not inform the readers of the significance of bracketing modern scholarsrsquo consideration of the material as doubtful)

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 footnote reads ldquoSome manuscripts do not have verse 44rdquo

(Verse 44 is omitted from the interlinear Greek)

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

(Not only are many modern bibshylical scholars enamored with their false allegedly ldquoearlier manushyscriptsrdquo but perhaps some of them like other hypocrites do not wish to be openly reminded 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 include the verse The only ancient uncial that does not include this verse is the notoriously corrupt Codex D (Beza) Thatrsquos right the acashydemics 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 et al

KJV HCSB NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye not 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)

HCSB reads ldquoBut as for you do not be called lsquoRabbirsquo because you have one Teacheru and you are all brothersrdquo Footnote readsldquou Other mss add the Messiahrdquo

(The footnote What other mss How many This is confusing to the reader The vast Majority inshyclude ldquothe Christrdquo Furthermore ldquoaddrdquo insinuates a later interpolashytion [addition to the text])

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

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 Christos) 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 Peshyshitta the Ethiopic the Coptic (both 3rd cent) and the Armenian)

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)

HCSB ldquo[Woe to you scribes and Pharisees hypocrites You devour widowsrsquo houses and make long prayers just for showc This is why you will reshyceive a harsher punishment]d

Footnotes read ldquoc Or prayers with false motivation d Other mss omit bracketed textrdquo

(ldquo For a pretense make long prayersrdquo is a more accurate rendershying of the minority Greek sourcerdquo Again the true significance of the brackets remains unclarified An occasional reminder beyond the original explanation would help)

Puts verse 14 in brackets to inshydicate suspicion about authentishycity then adds footnote ldquo2 This v not found in early mssrdquo

(Two of the earliest five NT Greek uncial [all caps] manushyscripts among the ldquo[five] old unshycialsrdquo include this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manushyscriptsrdquo 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 Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions It seems quite conceivable that many modern hypocrites are sparing themselves and readers open indictment here

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

HCSB reads ldquoFor nation will rise up against nation and kingshydom against kingdom There will be faminesj and earthquakes in various placesrdquo Footnote reads ldquoj Other mss add epidemicsrdquo

(As in the other versions following ldquoand pestilencesrdquo [loimoi] is omitshyted Loimoi means ldquoplaguerdquo ldquodisshyeaserdquo or ldquopestilencerdquo ldquoEpidemicsrdquo is a bit pedantic)

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

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

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

KJV HCSB NASB NIV PROBLEMMatthew 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 in this verse)

HCSB ldquoNow concerning that day and hour no one knowsmdashneither the angels in heaven nor the Sonbmdashexcept the Father onlyrdquo Footnote reads ldquob Other mss omit nor the Sonrdquo

(ldquoOther mssrdquo is more honest than ldquoearly mssrdquo or ldquothe best mssrdquo)

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

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manushyscripts 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 varishyant Three of the oldest five existshying manuscriptsmdashplus several Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

Matthew 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)

HCSB reads ldquoWhen the Son of Man comes in His glory and all the angelss with Him then He will sit on the throne of His gloryrdquo Footnote reads ldquos Other mss read holy angelsrdquo

(The HCSB replicates the ldquomajestshyic errorrdquo of the KJV choosing to translate ldquoglorious thronerdquo as ldquothrone of his gloryrdquo)

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 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(ldquo On his throne in heavenly gloryrdquo does not appear in the minority MSS represented in the modern apparatus Again the NIV deviates from its own Greek sourcemdashpresumably for ldquostylistic purposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harclean (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 minority script body The Majority 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 ldquoFor this is My blood that establishes the covenantc it is shed for many for the forgiveshyness of sins Footnote readsldquoc Other mss read new covenantrdquo

(The NA Greek reads ldquo My blood of the covenantrdquo ldquo Esshytablishes the covenantrdquo omits refshyerence to it being new and ldquoestabshylishrdquo is not in the Greekrdquo)

Omits ldquonewrdquo then fails to add a footnote for the Majority text reading

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

Omits ldquonewrdquo then adds footshynote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo 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])

HCSB reads ldquo they gave Him wineo mixed with gall to drink But when He tasted it He would not drink itrdquo Footnote readsldquoo Other mss read sour wine

(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 winemdash vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footnote reference to the Majorshyity text reading

(See note at left)

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footshynote reference to the Majority text reading

(See note after HCSB 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 in shy correct ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegarrdquo 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 oxshyos is overwhelming vast majorshyity of Greek 18 significant unshycials the Peshitta and Harclean others Against are seven Greek some of Families 1 amp 13 a few of the Vulgate others

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

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Mashyjority and the TRmdashwithout footshynote

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Majority and the TRmdashwithout footnote

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

At least 4400 of the extant 5600-plus (79) NT Greek mashynuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant uncials including Coshydex Vaticanus (B) The modern scholarsrsquo second cornerstone document 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

HCSB reads ldquoAs it is written in Isaiah the prophete lsquoLook I am sending My messenger ahead of You who will prepare Your wayrsquordquoh Footnotes readldquoe Other mss read in the prophshyets ldquoh Other mss add before Yourdquo

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

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 Footnote reads ldquob 12 Mal 31rdquo

This prophecy appears in Malashychi 31 However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaishyahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 significant 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)

HCSB ldquoAfter John was arrested Jesus went to Galilee preaching the good newscd of God rdquo f

Footnotes read ldquoc Other mss add of the kingdom | d Or gospel | f Either from God or about Godrdquo

(Obviously ldquokingdom of Godrdquo is omitted here Further the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto comshymitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo The Greek has not been transmitshyted absolutely literally)

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 unshynecessarily substituted some words for what evidently in their opinion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prison Jesus went into Galilee proclaiming 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 gosshypel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irresponsible and disshyrespectful Where is the sense of godly reverence in these translatshyors)

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 uncials L and Theta plus Families 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV HCSB 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)

HCSB reads ldquo and to have authority tou drive out demonsrdquoFootnote reads ldquou Other mss add heal diseases and tordquo

(ldquoOther manuscriptsrdquo being Aleph B C L Delta [9th] two Greek cursives plus the Sahidic [northshyern Egypt] and some of the Boshyhairic [southern Egypt] Thatrsquos it All other extant NT manuscripts support the Byzantine [Majority] reading)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being seshylective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physicians with modern technology able to heal sicknesses Has God 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 serious error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 pershycent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelmshying number of other manushyscripts 21 significant uncials and five others most Old Latin the Latin Vulgate (common) the Peshitta and Harclean the Gothic the Armenian and othshyers

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 ldquoBut whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo jmdashFootnote reads ldquoj Other mss read is subject to eternal judgmentrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo The HCSB has a footshynote which often is not true for the NASB and NIV)

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 apparatshyus are Aleph B C L W Delta and Theta plus four Family 13 cursives Others are several scattered mss the Vulgate the Syriac Sinaitic [4th] the Gothic the Armenian 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 Majority 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 supshyported by 12 significant unshycials seven other Greek mss the Syriac Peshitta and Harclean 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 unshyto you It shall be more tolerable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

HCSB This last portion of verse 11 is completely omitted from the NA text without any footshynote Attached to 611a is a marker whose footnote readsldquok Other mss add I assure you it will be more tolerable for Sodom or Gomorrah on judgment day than for that town

(Not just ldquoother mssrdquo but rather the overwhelming majoritymdashGreek and otherwise)

NASB Verse 11b at left is omitted without footnote

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 the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] a few of the Bohairic [also called ldquoMemphitshyic] and several others)

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-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 igshynoring the gospel (The Peshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV HCSB 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 told them lsquoThis kind can come out by nothing but prayer [and fasting]rsquordquo q

Footnote reads ldquoq Other mss omit bracketed textrdquo

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

Omits ldquoand fastingrdquo then fails to provide footnote for the Mashyjority text reading

(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

(The Greek uncials Aleph B and 0274 [5th cent] oppose Thatrsquos it)

On the basis of only three existing 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 answers seem obvious (The significance of fasting is self-sacrifice to focus on and enhance spiritual growth by wholeheartedly interacting with and submitting to our 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)

HCSB reads ldquoBut whoever causesb the downfall of one of these little ones who believe in Memdashit would be better for him if a heavy millstone were hung around his neck and he were thrown into the seardquo Footnote reads ldquob The Greek word skanshydalizo has a root meaning of ldquosnarerdquo or ldquotraprdquo but has no real English counterpartrdquo (What)

(The minority Greek has ldquogreatrdquo [onikos] before millstone About Greek skandalise see far right)

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

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 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)

(Also see Matthew 1721)

Despite the fact that the NA Greek completely deletes verses 44 and 46 the HCSB includes them but inside brackets Footshynote reads ldquoj Other mss omit bracketed textrdquo

(Once again the HCSB footnote about bracketing does not explain the full significance of the critical principle of encompassing scripshytural material within brackets The true significance is that modern ldquoscholarsrdquo consider such material doubtful in validity)

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

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealing to moderns liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelming 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 manushyscripts hell where their worm does not die and the fire is not quenchedrdquo

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 significant uncials The translators seem to disapprove of the ldquorepetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoreshymoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV HCSB 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)

HCSB ldquoThen looking at him Jesus loved him and said to him lsquoYou lack one thing Go sell all you have and give to the poor and you will have treasure in heaven Then come8 follow MeFootnote reads ldquo8 Other mss add taking up the cross andrdquo

(ldquoOther mssrdquo How about 90-95 percent of the Greek alone)

The independent clause ldquotake up thy crossrdquo 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 unwelcome to todayrsquos ldquolukeshywarmrdquo believers)

The independent clause ldquotake up thy crossrdquo 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 manuscripts)

Despite the vast majority of mashynuscripts (90-95 percent) supshyporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitshyted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readshyers Supporting the Byz text are 19 significant 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)

HCSB reads ldquoBut the disciples were astonished at His words Again Jesus said to them lsquoChilshydren how hard it is10 to enter the kingdom of Godrsquordquo Footnote reads ldquo10 Other mss add for those trusting in wealthrdquo

(The NA Greek itself reads ldquoHow difficult it is for those who have wealth to enter the kingdom of Godrdquo)

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 exshytant 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)

[But if you donrsquot forgive neither will your Father in heaven forshygive your wrongdoingrdquo]8

Footnote reads ldquo8 Other mss omit bracketed textrdquo

(The NA-UBS exclude this verse despite its importance and overshywhelming evidence 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 forgive your sinsrdquo

Only 14 manuscripts andor vershysions extant do not include this verse The two earliest manushyscripts (ca 325-360 AD) exshycluding ldquofragmentsrdquo do not inshyclude this verse However three of the earliest five manuscripts 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 HCSB 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)

HCSB reads ldquoWatch Be alert15

For you donrsquot know when the time is [coming]rdquo Footnote reads ldquo15 Other mss add and pray The bracketed text has been added for clarityrdquo

(The NA text reads ldquo For you do not know when the time will comerdquo

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 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 outright decepshytion ldquoMostrdquo would be correct The sordid NU (NAUBS) criticshyal apparatus sides with the modshyern translators Do these commitshytees and their corporate owners not want people to pray (Minorshyity 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 addishytion by a misled scribe But the verse fulfills prophecy)

HCSB [So the Scripture was fulshyfilled that says And He was counted among outlaws]67

Footnote reads ldquo6 Other mss omit bracketed text 7 Isaiah 5312rdquo

(Again the text is included in brackets but the significance of bracketing is not explained)

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

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 Sinaitic the Sahidic and several other MSS do not contain this verse But the Majority text (90-95) 19 significant uncials Families 1 amp 13 the Peshitta and Harclean the Gothic and two other vershysions do include this verse Modshyerns acknowledge 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 HCSB includes the entire passage but inside brackets to question its validity The footshynote reads ldquo4 Other mss omit bracketed textrdquo

(The footnote whose marker apshypears 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

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 5600-plus NT Greek witnesses only Aleph and B one cursive the Sinaitic and several other mss do not have this passage What is more three of the earliest five manuscripts do include the 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 HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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

HCSB reads ldquoBecause of your little faithrdquo f He told them For I assure you If you have faith the size of h a mustard seed you will tell this mountain lsquoMove from here to therersquo and it will move Nothing will be impossible for you Footnotes read ldquo f Other mss read your unbeliefrdquo Jesus rdquo |h Lit faith like

(What other manuscriptsrdquo)

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 mounshytain ldquoMove from here to thererdquo and it will move Nothing will be impossible 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 percent) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 significshyant uncials the Syriac Peshitta (2nd cent) and Syriac Harclean (7th cent) numerous Old Latin and others Opposing codices Aleph B and Theta and most of Caesarean (hybrid Alexand-rianByzantine) 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)

HCSB ldquo[ 11 For the Son of Man has come to save the lost]rdquow

Footnote reads ldquowOther manushyscripts omit bracketed textrdquo

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

[ldquoFor the Son of Man has come to save that which was lost] Footnote reads ldquoEarly mss do not contain this vrdquo No footnote as usual for the Majority readshying

Verse 11 is omitted from the text Footnote reads ldquoThe Son of Man came to save what was lostrdquo Why is there no explanashytion accompanying verse 11rsquos footnoted content Did the NIV committee simply not want readers to notice 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 significant uncials the Syriac Peshitta and Harclean the Armenian and more Only Aleph B L and Theta most of Families 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 youa go and rebuke him in private If he listens to you you have won your brotherrdquo Footnote reads ldquoaOther mss omit against yourdquo

(NA ldquo go and point out his fault between you and him alonerdquo)

Reads ldquoIf your brother sins2 go and show him his fault in private 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 overshywhelming witness 22 significant uncials Family 13 the Peshitta and Harclean the Armenian othshyers The other Majority reading here is ldquorebukerdquo or ldquoreproverdquo rather than ldquotellrdquo or ldquoshowrdquo ldquoTellrdquo originated from Tyndalersquos 1526 New Testament

Matthew 199 mdash ldquoAnd I say unshyto 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)

HCSB reads ldquoAnd I say to you whoever divorces his wife exshycept for sexual immorality and marries another commits adulshyteryrdquo 3 Footnote reads ldquo3 Some manuscripts add and whoever marries a divorced woman comshymits adultery other manuscripts except for sexual immorality makes her commit adultery and rdquo (Author-truncated)

NASB reads ldquoAnd I say to you whoever divorces his wife exshycept for immorality and marries another woman commits adulshyteryrdquo No footnote(ldquoImmoralityrdquo long had been used to mean ldquosexual immoralshyityrdquo Immorality is underlain by the Greek porneia A more accurshyate word is ldquofornicationrdquo Moishychatai means ldquocommits adulteryrdquo

NIV reads ldquoI tell you that anyshyone who divorces his wife exshycept for marital unfaithfulness and marries another woman commits adulteryrdquo No footnote(ldquoMarital unfaithfulnessrdquo is an impotent term for violation of the seventh Commandment It simply is ldquofornicationrdquo or ldquoadulshyteryrdquo and God does not take this lightly)

Not only do 90-95 percent of exshytant NT Greek msscontain the last portion but also the modern scholarsrsquo favorite Codex B and 21 significant uncials plus the Peshitta and Harclean and more Why have the moderns abanshydoned B here Because doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual imshymoralityrdquo a more specific term is ldquofornicationrdquo

KJV HCSB 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)

HCSB reads ldquoJust then someone came up and asked Him lsquoTeacher what good must I do to have eternal lifersquordquo No footnote for the Majority readshying(It is interesting that the minority Greek source text underlying this version leaves out ldquoGoodrdquo [agathē] The Greek also reads ldquo approached Jesus rdquo without any subject)

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 Including information about the opposing Majority text manuscripts would ldquobalance the argumentrdquomdashsomething the modernistic committees will not allow)

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 Latin

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 saved

mdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

HCSB ldquoSo the last will be first and the first lastrdquoq Footnote reads ldquoq Other mss add For many are called but few are chosenrdquo

(ldquoOther mssrdquo No The vast major ity The minority text simply stands on only Aleph B L Z 085 the Sahidic [northern Egypt] a few Bohairic [southern Egypt] and some Ethiopic)

Reads ldquoSo the last shall be first and the first lastrdquo

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

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 ldquo[Whoever falls on this stone will be broken to pieces but on whoever it falls it will grind him to powder]rdquow Footshynote reads ldquow Other mss omit bracketed textrdquo

(Again why confuse the reader with a partial truth ldquoOther manushyscripts rdquo ldquoThe majority of Greek manuscriptsrdquo is the plain and simple truth Also the translatshyors do not inform the readers of the significance of bracketing modern scholarsrsquo consideration of the material as doubtful)

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 footnote reads ldquoSome manuscripts do not have verse 44rdquo

(Verse 44 is omitted from the interlinear Greek)

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

(Not only are many modern bibshylical scholars enamored with their false allegedly ldquoearlier manushyscriptsrdquo but perhaps some of them like other hypocrites do not wish to be openly reminded 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 include the verse The only ancient uncial that does not include this verse is the notoriously corrupt Codex D (Beza) Thatrsquos right the acashydemics 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 et al

KJV HCSB NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye not 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)

HCSB reads ldquoBut as for you do not be called lsquoRabbirsquo because you have one Teacheru and you are all brothersrdquo Footnote readsldquou Other mss add the Messiahrdquo

(The footnote What other mss How many This is confusing to the reader The vast Majority inshyclude ldquothe Christrdquo Furthermore ldquoaddrdquo insinuates a later interpolashytion [addition to the text])

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

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 Christos) 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 Peshyshitta the Ethiopic the Coptic (both 3rd cent) and the Armenian)

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)

HCSB ldquo[Woe to you scribes and Pharisees hypocrites You devour widowsrsquo houses and make long prayers just for showc This is why you will reshyceive a harsher punishment]d

Footnotes read ldquoc Or prayers with false motivation d Other mss omit bracketed textrdquo

(ldquo For a pretense make long prayersrdquo is a more accurate rendershying of the minority Greek sourcerdquo Again the true significance of the brackets remains unclarified An occasional reminder beyond the original explanation would help)

Puts verse 14 in brackets to inshydicate suspicion about authentishycity then adds footnote ldquo2 This v not found in early mssrdquo

(Two of the earliest five NT Greek uncial [all caps] manushyscripts among the ldquo[five] old unshycialsrdquo include this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manushyscriptsrdquo 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 Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions It seems quite conceivable that many modern hypocrites are sparing themselves and readers open indictment here

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

HCSB reads ldquoFor nation will rise up against nation and kingshydom against kingdom There will be faminesj and earthquakes in various placesrdquo Footnote reads ldquoj Other mss add epidemicsrdquo

(As in the other versions following ldquoand pestilencesrdquo [loimoi] is omitshyted Loimoi means ldquoplaguerdquo ldquodisshyeaserdquo or ldquopestilencerdquo ldquoEpidemicsrdquo is a bit pedantic)

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

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

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

KJV HCSB NASB NIV PROBLEMMatthew 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 in this verse)

HCSB ldquoNow concerning that day and hour no one knowsmdashneither the angels in heaven nor the Sonbmdashexcept the Father onlyrdquo Footnote reads ldquob Other mss omit nor the Sonrdquo

(ldquoOther mssrdquo is more honest than ldquoearly mssrdquo or ldquothe best mssrdquo)

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

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manushyscripts 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 varishyant Three of the oldest five existshying manuscriptsmdashplus several Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

Matthew 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)

HCSB reads ldquoWhen the Son of Man comes in His glory and all the angelss with Him then He will sit on the throne of His gloryrdquo Footnote reads ldquos Other mss read holy angelsrdquo

(The HCSB replicates the ldquomajestshyic errorrdquo of the KJV choosing to translate ldquoglorious thronerdquo as ldquothrone of his gloryrdquo)

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 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(ldquo On his throne in heavenly gloryrdquo does not appear in the minority MSS represented in the modern apparatus Again the NIV deviates from its own Greek sourcemdashpresumably for ldquostylistic purposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harclean (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 minority script body The Majority 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 ldquoFor this is My blood that establishes the covenantc it is shed for many for the forgiveshyness of sins Footnote readsldquoc Other mss read new covenantrdquo

(The NA Greek reads ldquo My blood of the covenantrdquo ldquo Esshytablishes the covenantrdquo omits refshyerence to it being new and ldquoestabshylishrdquo is not in the Greekrdquo)

Omits ldquonewrdquo then fails to add a footnote for the Majority text reading

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

Omits ldquonewrdquo then adds footshynote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo 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])

HCSB reads ldquo they gave Him wineo mixed with gall to drink But when He tasted it He would not drink itrdquo Footnote readsldquoo Other mss read sour wine

(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 winemdash vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footnote reference to the Majorshyity text reading

(See note at left)

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footshynote reference to the Majority text reading

(See note after HCSB 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 in shy correct ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegarrdquo 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 oxshyos is overwhelming vast majorshyity of Greek 18 significant unshycials the Peshitta and Harclean others Against are seven Greek some of Families 1 amp 13 a few of the Vulgate others

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

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Mashyjority and the TRmdashwithout footshynote

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Majority and the TRmdashwithout footnote

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

At least 4400 of the extant 5600-plus (79) NT Greek mashynuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant uncials including Coshydex Vaticanus (B) The modern scholarsrsquo second cornerstone document 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

HCSB reads ldquoAs it is written in Isaiah the prophete lsquoLook I am sending My messenger ahead of You who will prepare Your wayrsquordquoh Footnotes readldquoe Other mss read in the prophshyets ldquoh Other mss add before Yourdquo

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

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 Footnote reads ldquob 12 Mal 31rdquo

This prophecy appears in Malashychi 31 However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaishyahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 significant 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)

HCSB ldquoAfter John was arrested Jesus went to Galilee preaching the good newscd of God rdquo f

Footnotes read ldquoc Other mss add of the kingdom | d Or gospel | f Either from God or about Godrdquo

(Obviously ldquokingdom of Godrdquo is omitted here Further the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto comshymitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo The Greek has not been transmitshyted absolutely literally)

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 unshynecessarily substituted some words for what evidently in their opinion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prison Jesus went into Galilee proclaiming 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 gosshypel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irresponsible and disshyrespectful Where is the sense of godly reverence in these translatshyors)

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 uncials L and Theta plus Families 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV HCSB 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)

HCSB reads ldquo and to have authority tou drive out demonsrdquoFootnote reads ldquou Other mss add heal diseases and tordquo

(ldquoOther manuscriptsrdquo being Aleph B C L Delta [9th] two Greek cursives plus the Sahidic [northshyern Egypt] and some of the Boshyhairic [southern Egypt] Thatrsquos it All other extant NT manuscripts support the Byzantine [Majority] reading)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being seshylective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physicians with modern technology able to heal sicknesses Has God 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 serious error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 pershycent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelmshying number of other manushyscripts 21 significant uncials and five others most Old Latin the Latin Vulgate (common) the Peshitta and Harclean the Gothic the Armenian and othshyers

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 ldquoBut whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo jmdashFootnote reads ldquoj Other mss read is subject to eternal judgmentrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo The HCSB has a footshynote which often is not true for the NASB and NIV)

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 apparatshyus are Aleph B C L W Delta and Theta plus four Family 13 cursives Others are several scattered mss the Vulgate the Syriac Sinaitic [4th] the Gothic the Armenian 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 Majority 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 supshyported by 12 significant unshycials seven other Greek mss the Syriac Peshitta and Harclean 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 unshyto you It shall be more tolerable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

HCSB This last portion of verse 11 is completely omitted from the NA text without any footshynote Attached to 611a is a marker whose footnote readsldquok Other mss add I assure you it will be more tolerable for Sodom or Gomorrah on judgment day than for that town

(Not just ldquoother mssrdquo but rather the overwhelming majoritymdashGreek and otherwise)

NASB Verse 11b at left is omitted without footnote

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 the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] a few of the Bohairic [also called ldquoMemphitshyic] and several others)

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-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 igshynoring the gospel (The Peshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV HCSB 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 told them lsquoThis kind can come out by nothing but prayer [and fasting]rsquordquo q

Footnote reads ldquoq Other mss omit bracketed textrdquo

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

Omits ldquoand fastingrdquo then fails to provide footnote for the Mashyjority text reading

(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

(The Greek uncials Aleph B and 0274 [5th cent] oppose Thatrsquos it)

On the basis of only three existing 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 answers seem obvious (The significance of fasting is self-sacrifice to focus on and enhance spiritual growth by wholeheartedly interacting with and submitting to our 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)

HCSB reads ldquoBut whoever causesb the downfall of one of these little ones who believe in Memdashit would be better for him if a heavy millstone were hung around his neck and he were thrown into the seardquo Footnote reads ldquob The Greek word skanshydalizo has a root meaning of ldquosnarerdquo or ldquotraprdquo but has no real English counterpartrdquo (What)

(The minority Greek has ldquogreatrdquo [onikos] before millstone About Greek skandalise see far right)

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

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 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)

(Also see Matthew 1721)

Despite the fact that the NA Greek completely deletes verses 44 and 46 the HCSB includes them but inside brackets Footshynote reads ldquoj Other mss omit bracketed textrdquo

(Once again the HCSB footnote about bracketing does not explain the full significance of the critical principle of encompassing scripshytural material within brackets The true significance is that modern ldquoscholarsrdquo consider such material doubtful in validity)

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

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealing to moderns liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelming 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 manushyscripts hell where their worm does not die and the fire is not quenchedrdquo

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 significant uncials The translators seem to disapprove of the ldquorepetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoreshymoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV HCSB 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)

HCSB ldquoThen looking at him Jesus loved him and said to him lsquoYou lack one thing Go sell all you have and give to the poor and you will have treasure in heaven Then come8 follow MeFootnote reads ldquo8 Other mss add taking up the cross andrdquo

(ldquoOther mssrdquo How about 90-95 percent of the Greek alone)

The independent clause ldquotake up thy crossrdquo 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 unwelcome to todayrsquos ldquolukeshywarmrdquo believers)

The independent clause ldquotake up thy crossrdquo 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 manuscripts)

Despite the vast majority of mashynuscripts (90-95 percent) supshyporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitshyted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readshyers Supporting the Byz text are 19 significant 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)

HCSB reads ldquoBut the disciples were astonished at His words Again Jesus said to them lsquoChilshydren how hard it is10 to enter the kingdom of Godrsquordquo Footnote reads ldquo10 Other mss add for those trusting in wealthrdquo

(The NA Greek itself reads ldquoHow difficult it is for those who have wealth to enter the kingdom of Godrdquo)

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 exshytant 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)

[But if you donrsquot forgive neither will your Father in heaven forshygive your wrongdoingrdquo]8

Footnote reads ldquo8 Other mss omit bracketed textrdquo

(The NA-UBS exclude this verse despite its importance and overshywhelming evidence 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 forgive your sinsrdquo

Only 14 manuscripts andor vershysions extant do not include this verse The two earliest manushyscripts (ca 325-360 AD) exshycluding ldquofragmentsrdquo do not inshyclude this verse However three of the earliest five manuscripts 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 HCSB 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)

HCSB reads ldquoWatch Be alert15

For you donrsquot know when the time is [coming]rdquo Footnote reads ldquo15 Other mss add and pray The bracketed text has been added for clarityrdquo

(The NA text reads ldquo For you do not know when the time will comerdquo

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 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 outright decepshytion ldquoMostrdquo would be correct The sordid NU (NAUBS) criticshyal apparatus sides with the modshyern translators Do these commitshytees and their corporate owners not want people to pray (Minorshyity 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 addishytion by a misled scribe But the verse fulfills prophecy)

HCSB [So the Scripture was fulshyfilled that says And He was counted among outlaws]67

Footnote reads ldquo6 Other mss omit bracketed text 7 Isaiah 5312rdquo

(Again the text is included in brackets but the significance of bracketing is not explained)

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

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 Sinaitic the Sahidic and several other MSS do not contain this verse But the Majority text (90-95) 19 significant uncials Families 1 amp 13 the Peshitta and Harclean the Gothic and two other vershysions do include this verse Modshyerns acknowledge 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 HCSB includes the entire passage but inside brackets to question its validity The footshynote reads ldquo4 Other mss omit bracketed textrdquo

(The footnote whose marker apshypears 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

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 5600-plus NT Greek witnesses only Aleph and B one cursive the Sinaitic and several other mss do not have this passage What is more three of the earliest five manuscripts do include the 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 HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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)

HCSB reads ldquoJust then someone came up and asked Him lsquoTeacher what good must I do to have eternal lifersquordquo No footnote for the Majority readshying(It is interesting that the minority Greek source text underlying this version leaves out ldquoGoodrdquo [agathē] The Greek also reads ldquo approached Jesus rdquo without any subject)

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 Including information about the opposing Majority text manuscripts would ldquobalance the argumentrdquomdashsomething the modernistic committees will not allow)

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 Latin

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 saved

mdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

HCSB ldquoSo the last will be first and the first lastrdquoq Footnote reads ldquoq Other mss add For many are called but few are chosenrdquo

(ldquoOther mssrdquo No The vast major ity The minority text simply stands on only Aleph B L Z 085 the Sahidic [northern Egypt] a few Bohairic [southern Egypt] and some Ethiopic)

Reads ldquoSo the last shall be first and the first lastrdquo

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

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 ldquo[Whoever falls on this stone will be broken to pieces but on whoever it falls it will grind him to powder]rdquow Footshynote reads ldquow Other mss omit bracketed textrdquo

(Again why confuse the reader with a partial truth ldquoOther manushyscripts rdquo ldquoThe majority of Greek manuscriptsrdquo is the plain and simple truth Also the translatshyors do not inform the readers of the significance of bracketing modern scholarsrsquo consideration of the material as doubtful)

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 footnote reads ldquoSome manuscripts do not have verse 44rdquo

(Verse 44 is omitted from the interlinear Greek)

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

(Not only are many modern bibshylical scholars enamored with their false allegedly ldquoearlier manushyscriptsrdquo but perhaps some of them like other hypocrites do not wish to be openly reminded 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 include the verse The only ancient uncial that does not include this verse is the notoriously corrupt Codex D (Beza) Thatrsquos right the acashydemics 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 et al

KJV HCSB NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye not 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)

HCSB reads ldquoBut as for you do not be called lsquoRabbirsquo because you have one Teacheru and you are all brothersrdquo Footnote readsldquou Other mss add the Messiahrdquo

(The footnote What other mss How many This is confusing to the reader The vast Majority inshyclude ldquothe Christrdquo Furthermore ldquoaddrdquo insinuates a later interpolashytion [addition to the text])

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

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 Christos) 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 Peshyshitta the Ethiopic the Coptic (both 3rd cent) and the Armenian)

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)

HCSB ldquo[Woe to you scribes and Pharisees hypocrites You devour widowsrsquo houses and make long prayers just for showc This is why you will reshyceive a harsher punishment]d

Footnotes read ldquoc Or prayers with false motivation d Other mss omit bracketed textrdquo

(ldquo For a pretense make long prayersrdquo is a more accurate rendershying of the minority Greek sourcerdquo Again the true significance of the brackets remains unclarified An occasional reminder beyond the original explanation would help)

Puts verse 14 in brackets to inshydicate suspicion about authentishycity then adds footnote ldquo2 This v not found in early mssrdquo

(Two of the earliest five NT Greek uncial [all caps] manushyscripts among the ldquo[five] old unshycialsrdquo include this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manushyscriptsrdquo 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 Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions It seems quite conceivable that many modern hypocrites are sparing themselves and readers open indictment here

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

HCSB reads ldquoFor nation will rise up against nation and kingshydom against kingdom There will be faminesj and earthquakes in various placesrdquo Footnote reads ldquoj Other mss add epidemicsrdquo

(As in the other versions following ldquoand pestilencesrdquo [loimoi] is omitshyted Loimoi means ldquoplaguerdquo ldquodisshyeaserdquo or ldquopestilencerdquo ldquoEpidemicsrdquo is a bit pedantic)

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

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

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

KJV HCSB NASB NIV PROBLEMMatthew 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 in this verse)

HCSB ldquoNow concerning that day and hour no one knowsmdashneither the angels in heaven nor the Sonbmdashexcept the Father onlyrdquo Footnote reads ldquob Other mss omit nor the Sonrdquo

(ldquoOther mssrdquo is more honest than ldquoearly mssrdquo or ldquothe best mssrdquo)

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

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manushyscripts 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 varishyant Three of the oldest five existshying manuscriptsmdashplus several Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

Matthew 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)

HCSB reads ldquoWhen the Son of Man comes in His glory and all the angelss with Him then He will sit on the throne of His gloryrdquo Footnote reads ldquos Other mss read holy angelsrdquo

(The HCSB replicates the ldquomajestshyic errorrdquo of the KJV choosing to translate ldquoglorious thronerdquo as ldquothrone of his gloryrdquo)

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 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(ldquo On his throne in heavenly gloryrdquo does not appear in the minority MSS represented in the modern apparatus Again the NIV deviates from its own Greek sourcemdashpresumably for ldquostylistic purposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harclean (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 minority script body The Majority 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 ldquoFor this is My blood that establishes the covenantc it is shed for many for the forgiveshyness of sins Footnote readsldquoc Other mss read new covenantrdquo

(The NA Greek reads ldquo My blood of the covenantrdquo ldquo Esshytablishes the covenantrdquo omits refshyerence to it being new and ldquoestabshylishrdquo is not in the Greekrdquo)

Omits ldquonewrdquo then fails to add a footnote for the Majority text reading

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

Omits ldquonewrdquo then adds footshynote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo 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])

HCSB reads ldquo they gave Him wineo mixed with gall to drink But when He tasted it He would not drink itrdquo Footnote readsldquoo Other mss read sour wine

(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 winemdash vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footnote reference to the Majorshyity text reading

(See note at left)

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footshynote reference to the Majority text reading

(See note after HCSB 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 in shy correct ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegarrdquo 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 oxshyos is overwhelming vast majorshyity of Greek 18 significant unshycials the Peshitta and Harclean others Against are seven Greek some of Families 1 amp 13 a few of the Vulgate others

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

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Mashyjority and the TRmdashwithout footshynote

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Majority and the TRmdashwithout footnote

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

At least 4400 of the extant 5600-plus (79) NT Greek mashynuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant uncials including Coshydex Vaticanus (B) The modern scholarsrsquo second cornerstone document 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

HCSB reads ldquoAs it is written in Isaiah the prophete lsquoLook I am sending My messenger ahead of You who will prepare Your wayrsquordquoh Footnotes readldquoe Other mss read in the prophshyets ldquoh Other mss add before Yourdquo

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

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 Footnote reads ldquob 12 Mal 31rdquo

This prophecy appears in Malashychi 31 However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaishyahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 significant 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)

HCSB ldquoAfter John was arrested Jesus went to Galilee preaching the good newscd of God rdquo f

Footnotes read ldquoc Other mss add of the kingdom | d Or gospel | f Either from God or about Godrdquo

(Obviously ldquokingdom of Godrdquo is omitted here Further the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto comshymitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo The Greek has not been transmitshyted absolutely literally)

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 unshynecessarily substituted some words for what evidently in their opinion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prison Jesus went into Galilee proclaiming 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 gosshypel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irresponsible and disshyrespectful Where is the sense of godly reverence in these translatshyors)

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 uncials L and Theta plus Families 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV HCSB 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)

HCSB reads ldquo and to have authority tou drive out demonsrdquoFootnote reads ldquou Other mss add heal diseases and tordquo

(ldquoOther manuscriptsrdquo being Aleph B C L Delta [9th] two Greek cursives plus the Sahidic [northshyern Egypt] and some of the Boshyhairic [southern Egypt] Thatrsquos it All other extant NT manuscripts support the Byzantine [Majority] reading)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being seshylective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physicians with modern technology able to heal sicknesses Has God 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 serious error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 pershycent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelmshying number of other manushyscripts 21 significant uncials and five others most Old Latin the Latin Vulgate (common) the Peshitta and Harclean the Gothic the Armenian and othshyers

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 ldquoBut whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo jmdashFootnote reads ldquoj Other mss read is subject to eternal judgmentrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo The HCSB has a footshynote which often is not true for the NASB and NIV)

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 apparatshyus are Aleph B C L W Delta and Theta plus four Family 13 cursives Others are several scattered mss the Vulgate the Syriac Sinaitic [4th] the Gothic the Armenian 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 Majority 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 supshyported by 12 significant unshycials seven other Greek mss the Syriac Peshitta and Harclean 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 unshyto you It shall be more tolerable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

HCSB This last portion of verse 11 is completely omitted from the NA text without any footshynote Attached to 611a is a marker whose footnote readsldquok Other mss add I assure you it will be more tolerable for Sodom or Gomorrah on judgment day than for that town

(Not just ldquoother mssrdquo but rather the overwhelming majoritymdashGreek and otherwise)

NASB Verse 11b at left is omitted without footnote

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 the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] a few of the Bohairic [also called ldquoMemphitshyic] and several others)

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-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 igshynoring the gospel (The Peshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV HCSB 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 told them lsquoThis kind can come out by nothing but prayer [and fasting]rsquordquo q

Footnote reads ldquoq Other mss omit bracketed textrdquo

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

Omits ldquoand fastingrdquo then fails to provide footnote for the Mashyjority text reading

(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

(The Greek uncials Aleph B and 0274 [5th cent] oppose Thatrsquos it)

On the basis of only three existing 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 answers seem obvious (The significance of fasting is self-sacrifice to focus on and enhance spiritual growth by wholeheartedly interacting with and submitting to our 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)

HCSB reads ldquoBut whoever causesb the downfall of one of these little ones who believe in Memdashit would be better for him if a heavy millstone were hung around his neck and he were thrown into the seardquo Footnote reads ldquob The Greek word skanshydalizo has a root meaning of ldquosnarerdquo or ldquotraprdquo but has no real English counterpartrdquo (What)

(The minority Greek has ldquogreatrdquo [onikos] before millstone About Greek skandalise see far right)

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

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 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)

(Also see Matthew 1721)

Despite the fact that the NA Greek completely deletes verses 44 and 46 the HCSB includes them but inside brackets Footshynote reads ldquoj Other mss omit bracketed textrdquo

(Once again the HCSB footnote about bracketing does not explain the full significance of the critical principle of encompassing scripshytural material within brackets The true significance is that modern ldquoscholarsrdquo consider such material doubtful in validity)

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

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealing to moderns liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelming 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 manushyscripts hell where their worm does not die and the fire is not quenchedrdquo

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 significant uncials The translators seem to disapprove of the ldquorepetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoreshymoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV HCSB 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)

HCSB ldquoThen looking at him Jesus loved him and said to him lsquoYou lack one thing Go sell all you have and give to the poor and you will have treasure in heaven Then come8 follow MeFootnote reads ldquo8 Other mss add taking up the cross andrdquo

(ldquoOther mssrdquo How about 90-95 percent of the Greek alone)

The independent clause ldquotake up thy crossrdquo 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 unwelcome to todayrsquos ldquolukeshywarmrdquo believers)

The independent clause ldquotake up thy crossrdquo 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 manuscripts)

Despite the vast majority of mashynuscripts (90-95 percent) supshyporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitshyted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readshyers Supporting the Byz text are 19 significant 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)

HCSB reads ldquoBut the disciples were astonished at His words Again Jesus said to them lsquoChilshydren how hard it is10 to enter the kingdom of Godrsquordquo Footnote reads ldquo10 Other mss add for those trusting in wealthrdquo

(The NA Greek itself reads ldquoHow difficult it is for those who have wealth to enter the kingdom of Godrdquo)

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 exshytant 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)

[But if you donrsquot forgive neither will your Father in heaven forshygive your wrongdoingrdquo]8

Footnote reads ldquo8 Other mss omit bracketed textrdquo

(The NA-UBS exclude this verse despite its importance and overshywhelming evidence 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 forgive your sinsrdquo

Only 14 manuscripts andor vershysions extant do not include this verse The two earliest manushyscripts (ca 325-360 AD) exshycluding ldquofragmentsrdquo do not inshyclude this verse However three of the earliest five manuscripts 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 HCSB 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)

HCSB reads ldquoWatch Be alert15

For you donrsquot know when the time is [coming]rdquo Footnote reads ldquo15 Other mss add and pray The bracketed text has been added for clarityrdquo

(The NA text reads ldquo For you do not know when the time will comerdquo

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 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 outright decepshytion ldquoMostrdquo would be correct The sordid NU (NAUBS) criticshyal apparatus sides with the modshyern translators Do these commitshytees and their corporate owners not want people to pray (Minorshyity 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 addishytion by a misled scribe But the verse fulfills prophecy)

HCSB [So the Scripture was fulshyfilled that says And He was counted among outlaws]67

Footnote reads ldquo6 Other mss omit bracketed text 7 Isaiah 5312rdquo

(Again the text is included in brackets but the significance of bracketing is not explained)

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

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 Sinaitic the Sahidic and several other MSS do not contain this verse But the Majority text (90-95) 19 significant uncials Families 1 amp 13 the Peshitta and Harclean the Gothic and two other vershysions do include this verse Modshyerns acknowledge 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 HCSB includes the entire passage but inside brackets to question its validity The footshynote reads ldquo4 Other mss omit bracketed textrdquo

(The footnote whose marker apshypears 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

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 5600-plus NT Greek witnesses only Aleph and B one cursive the Sinaitic and several other mss do not have this passage What is more three of the earliest five manuscripts do include the 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 HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB NASB NIV PROBLEMMatthew 238 mdash ldquoBut be ye not 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)

HCSB reads ldquoBut as for you do not be called lsquoRabbirsquo because you have one Teacheru and you are all brothersrdquo Footnote readsldquou Other mss add the Messiahrdquo

(The footnote What other mss How many This is confusing to the reader The vast Majority inshyclude ldquothe Christrdquo Furthermore ldquoaddrdquo insinuates a later interpolashytion [addition to the text])

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

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 Christos) 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 Peshyshitta the Ethiopic the Coptic (both 3rd cent) and the Armenian)

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)

HCSB ldquo[Woe to you scribes and Pharisees hypocrites You devour widowsrsquo houses and make long prayers just for showc This is why you will reshyceive a harsher punishment]d

Footnotes read ldquoc Or prayers with false motivation d Other mss omit bracketed textrdquo

(ldquo For a pretense make long prayersrdquo is a more accurate rendershying of the minority Greek sourcerdquo Again the true significance of the brackets remains unclarified An occasional reminder beyond the original explanation would help)

Puts verse 14 in brackets to inshydicate suspicion about authentishycity then adds footnote ldquo2 This v not found in early mssrdquo

(Two of the earliest five NT Greek uncial [all caps] manushyscripts among the ldquo[five] old unshycialsrdquo include this verse)

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Inshysinuates that ldquosome manushyscriptsrdquo 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 Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apparatus is upheld only by six Greek most of Family 1 and some of other versions It seems quite conceivable that many modern hypocrites are sparing themselves and readers open indictment here

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

HCSB reads ldquoFor nation will rise up against nation and kingshydom against kingdom There will be faminesj and earthquakes in various placesrdquo Footnote reads ldquoj Other mss add epidemicsrdquo

(As in the other versions following ldquoand pestilencesrdquo [loimoi] is omitshyted Loimoi means ldquoplaguerdquo ldquodisshyeaserdquo or ldquopestilencerdquo ldquoEpidemicsrdquo is a bit pedantic)

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

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

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

KJV HCSB NASB NIV PROBLEMMatthew 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 in this verse)

HCSB ldquoNow concerning that day and hour no one knowsmdashneither the angels in heaven nor the Sonbmdashexcept the Father onlyrdquo Footnote reads ldquob Other mss omit nor the Sonrdquo

(ldquoOther mssrdquo is more honest than ldquoearly mssrdquo or ldquothe best mssrdquo)

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

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manushyscripts 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 varishyant Three of the oldest five existshying manuscriptsmdashplus several Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

Matthew 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)

HCSB reads ldquoWhen the Son of Man comes in His glory and all the angelss with Him then He will sit on the throne of His gloryrdquo Footnote reads ldquos Other mss read holy angelsrdquo

(The HCSB replicates the ldquomajestshyic errorrdquo of the KJV choosing to translate ldquoglorious thronerdquo as ldquothrone of his gloryrdquo)

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 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(ldquo On his throne in heavenly gloryrdquo does not appear in the minority MSS represented in the modern apparatus Again the NIV deviates from its own Greek sourcemdashpresumably for ldquostylistic purposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harclean (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 minority script body The Majority 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 ldquoFor this is My blood that establishes the covenantc it is shed for many for the forgiveshyness of sins Footnote readsldquoc Other mss read new covenantrdquo

(The NA Greek reads ldquo My blood of the covenantrdquo ldquo Esshytablishes the covenantrdquo omits refshyerence to it being new and ldquoestabshylishrdquo is not in the Greekrdquo)

Omits ldquonewrdquo then fails to add a footnote for the Majority text reading

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

Omits ldquonewrdquo then adds footshynote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo 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])

HCSB reads ldquo they gave Him wineo mixed with gall to drink But when He tasted it He would not drink itrdquo Footnote readsldquoo Other mss read sour wine

(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 winemdash vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footnote reference to the Majorshyity text reading

(See note at left)

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footshynote reference to the Majority text reading

(See note after HCSB 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 in shy correct ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegarrdquo 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 oxshyos is overwhelming vast majorshyity of Greek 18 significant unshycials the Peshitta and Harclean others Against are seven Greek some of Families 1 amp 13 a few of the Vulgate others

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

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Mashyjority and the TRmdashwithout footshynote

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Majority and the TRmdashwithout footnote

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

At least 4400 of the extant 5600-plus (79) NT Greek mashynuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant uncials including Coshydex Vaticanus (B) The modern scholarsrsquo second cornerstone document 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

HCSB reads ldquoAs it is written in Isaiah the prophete lsquoLook I am sending My messenger ahead of You who will prepare Your wayrsquordquoh Footnotes readldquoe Other mss read in the prophshyets ldquoh Other mss add before Yourdquo

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

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 Footnote reads ldquob 12 Mal 31rdquo

This prophecy appears in Malashychi 31 However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaishyahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 significant 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)

HCSB ldquoAfter John was arrested Jesus went to Galilee preaching the good newscd of God rdquo f

Footnotes read ldquoc Other mss add of the kingdom | d Or gospel | f Either from God or about Godrdquo

(Obviously ldquokingdom of Godrdquo is omitted here Further the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto comshymitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo The Greek has not been transmitshyted absolutely literally)

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 unshynecessarily substituted some words for what evidently in their opinion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prison Jesus went into Galilee proclaiming 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 gosshypel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irresponsible and disshyrespectful Where is the sense of godly reverence in these translatshyors)

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 uncials L and Theta plus Families 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV HCSB 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)

HCSB reads ldquo and to have authority tou drive out demonsrdquoFootnote reads ldquou Other mss add heal diseases and tordquo

(ldquoOther manuscriptsrdquo being Aleph B C L Delta [9th] two Greek cursives plus the Sahidic [northshyern Egypt] and some of the Boshyhairic [southern Egypt] Thatrsquos it All other extant NT manuscripts support the Byzantine [Majority] reading)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being seshylective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physicians with modern technology able to heal sicknesses Has God 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 serious error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 pershycent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelmshying number of other manushyscripts 21 significant uncials and five others most Old Latin the Latin Vulgate (common) the Peshitta and Harclean the Gothic the Armenian and othshyers

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 ldquoBut whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo jmdashFootnote reads ldquoj Other mss read is subject to eternal judgmentrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo The HCSB has a footshynote which often is not true for the NASB and NIV)

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 apparatshyus are Aleph B C L W Delta and Theta plus four Family 13 cursives Others are several scattered mss the Vulgate the Syriac Sinaitic [4th] the Gothic the Armenian 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 Majority 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 supshyported by 12 significant unshycials seven other Greek mss the Syriac Peshitta and Harclean 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 unshyto you It shall be more tolerable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

HCSB This last portion of verse 11 is completely omitted from the NA text without any footshynote Attached to 611a is a marker whose footnote readsldquok Other mss add I assure you it will be more tolerable for Sodom or Gomorrah on judgment day than for that town

(Not just ldquoother mssrdquo but rather the overwhelming majoritymdashGreek and otherwise)

NASB Verse 11b at left is omitted without footnote

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 the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] a few of the Bohairic [also called ldquoMemphitshyic] and several others)

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-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 igshynoring the gospel (The Peshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV HCSB 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 told them lsquoThis kind can come out by nothing but prayer [and fasting]rsquordquo q

Footnote reads ldquoq Other mss omit bracketed textrdquo

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

Omits ldquoand fastingrdquo then fails to provide footnote for the Mashyjority text reading

(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

(The Greek uncials Aleph B and 0274 [5th cent] oppose Thatrsquos it)

On the basis of only three existing 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 answers seem obvious (The significance of fasting is self-sacrifice to focus on and enhance spiritual growth by wholeheartedly interacting with and submitting to our 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)

HCSB reads ldquoBut whoever causesb the downfall of one of these little ones who believe in Memdashit would be better for him if a heavy millstone were hung around his neck and he were thrown into the seardquo Footnote reads ldquob The Greek word skanshydalizo has a root meaning of ldquosnarerdquo or ldquotraprdquo but has no real English counterpartrdquo (What)

(The minority Greek has ldquogreatrdquo [onikos] before millstone About Greek skandalise see far right)

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

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 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)

(Also see Matthew 1721)

Despite the fact that the NA Greek completely deletes verses 44 and 46 the HCSB includes them but inside brackets Footshynote reads ldquoj Other mss omit bracketed textrdquo

(Once again the HCSB footnote about bracketing does not explain the full significance of the critical principle of encompassing scripshytural material within brackets The true significance is that modern ldquoscholarsrdquo consider such material doubtful in validity)

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

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealing to moderns liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelming 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 manushyscripts hell where their worm does not die and the fire is not quenchedrdquo

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 significant uncials The translators seem to disapprove of the ldquorepetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoreshymoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV HCSB 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)

HCSB ldquoThen looking at him Jesus loved him and said to him lsquoYou lack one thing Go sell all you have and give to the poor and you will have treasure in heaven Then come8 follow MeFootnote reads ldquo8 Other mss add taking up the cross andrdquo

(ldquoOther mssrdquo How about 90-95 percent of the Greek alone)

The independent clause ldquotake up thy crossrdquo 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 unwelcome to todayrsquos ldquolukeshywarmrdquo believers)

The independent clause ldquotake up thy crossrdquo 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 manuscripts)

Despite the vast majority of mashynuscripts (90-95 percent) supshyporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitshyted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readshyers Supporting the Byz text are 19 significant 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)

HCSB reads ldquoBut the disciples were astonished at His words Again Jesus said to them lsquoChilshydren how hard it is10 to enter the kingdom of Godrsquordquo Footnote reads ldquo10 Other mss add for those trusting in wealthrdquo

(The NA Greek itself reads ldquoHow difficult it is for those who have wealth to enter the kingdom of Godrdquo)

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 exshytant 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)

[But if you donrsquot forgive neither will your Father in heaven forshygive your wrongdoingrdquo]8

Footnote reads ldquo8 Other mss omit bracketed textrdquo

(The NA-UBS exclude this verse despite its importance and overshywhelming evidence 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 forgive your sinsrdquo

Only 14 manuscripts andor vershysions extant do not include this verse The two earliest manushyscripts (ca 325-360 AD) exshycluding ldquofragmentsrdquo do not inshyclude this verse However three of the earliest five manuscripts 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 HCSB 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)

HCSB reads ldquoWatch Be alert15

For you donrsquot know when the time is [coming]rdquo Footnote reads ldquo15 Other mss add and pray The bracketed text has been added for clarityrdquo

(The NA text reads ldquo For you do not know when the time will comerdquo

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 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 outright decepshytion ldquoMostrdquo would be correct The sordid NU (NAUBS) criticshyal apparatus sides with the modshyern translators Do these commitshytees and their corporate owners not want people to pray (Minorshyity 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 addishytion by a misled scribe But the verse fulfills prophecy)

HCSB [So the Scripture was fulshyfilled that says And He was counted among outlaws]67

Footnote reads ldquo6 Other mss omit bracketed text 7 Isaiah 5312rdquo

(Again the text is included in brackets but the significance of bracketing is not explained)

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

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 Sinaitic the Sahidic and several other MSS do not contain this verse But the Majority text (90-95) 19 significant uncials Families 1 amp 13 the Peshitta and Harclean the Gothic and two other vershysions do include this verse Modshyerns acknowledge 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 HCSB includes the entire passage but inside brackets to question its validity The footshynote reads ldquo4 Other mss omit bracketed textrdquo

(The footnote whose marker apshypears 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

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 5600-plus NT Greek witnesses only Aleph and B one cursive the Sinaitic and several other mss do not have this passage What is more three of the earliest five manuscripts do include the 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 HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB NASB NIV PROBLEMMatthew 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 in this verse)

HCSB ldquoNow concerning that day and hour no one knowsmdashneither the angels in heaven nor the Sonbmdashexcept the Father onlyrdquo Footnote reads ldquob Other mss omit nor the Sonrdquo

(ldquoOther mssrdquo is more honest than ldquoearly mssrdquo or ldquothe best mssrdquo)

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

Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manushyscripts 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 varishyant Three of the oldest five existshying manuscriptsmdashplus several Old Latin manuscriptsmdashdo have ldquonor the Sonrdquo This is ldquolower Christologyrdquo

Matthew 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)

HCSB reads ldquoWhen the Son of Man comes in His glory and all the angelss with Him then He will sit on the throne of His gloryrdquo Footnote reads ldquos Other mss read holy angelsrdquo

(The HCSB replicates the ldquomajestshyic errorrdquo of the KJV choosing to translate ldquoglorious thronerdquo as ldquothrone of his gloryrdquo)

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 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(ldquo On his throne in heavenly gloryrdquo does not appear in the minority MSS represented in the modern apparatus Again the NIV deviates from its own Greek sourcemdashpresumably for ldquostylistic purposesrdquo)

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eighteen significant uncials support the KJV reading plus the Peshitta (2nd) and Harclean (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 minority script body The Majority 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 ldquoFor this is My blood that establishes the covenantc it is shed for many for the forgiveshyness of sins Footnote readsldquoc Other mss read new covenantrdquo

(The NA Greek reads ldquo My blood of the covenantrdquo ldquo Esshytablishes the covenantrdquo omits refshyerence to it being new and ldquoestabshylishrdquo is not in the Greekrdquo)

Omits ldquonewrdquo then fails to add a footnote for the Majority text reading

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

Omits ldquonewrdquo then adds footshynote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo 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])

HCSB reads ldquo they gave Him wineo mixed with gall to drink But when He tasted it He would not drink itrdquo Footnote readsldquoo Other mss read sour wine

(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 winemdash vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footnote reference to the Majorshyity text reading

(See note at left)

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo then makes no footshynote reference to the Majority text reading

(See note after HCSB 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 in shy correct ldquoOxosrdquo rather is sour winemdashvinegar ldquoVinegarrdquo 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 oxshyos is overwhelming vast majorshyity of Greek 18 significant unshycials the Peshitta and Harclean others Against are seven Greek some of Families 1 amp 13 a few of the Vulgate others

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

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Mashyjority and the TRmdashwithout footshynote

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Majority and the TRmdashwithout footnote

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

At least 4400 of the extant 5600-plus (79) NT Greek mashynuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant uncials including Coshydex Vaticanus (B) The modern scholarsrsquo second cornerstone document 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

HCSB reads ldquoAs it is written in Isaiah the prophete lsquoLook I am sending My messenger ahead of You who will prepare Your wayrsquordquoh Footnotes readldquoe Other mss read in the prophshyets ldquoh Other mss add before Yourdquo

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

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 Footnote reads ldquob 12 Mal 31rdquo

This prophecy appears in Malashychi 31 However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaishyahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 significant 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)

HCSB ldquoAfter John was arrested Jesus went to Galilee preaching the good newscd of God rdquo f

Footnotes read ldquoc Other mss add of the kingdom | d Or gospel | f Either from God or about Godrdquo

(Obviously ldquokingdom of Godrdquo is omitted here Further the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto comshymitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo The Greek has not been transmitshyted absolutely literally)

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 unshynecessarily substituted some words for what evidently in their opinion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prison Jesus went into Galilee proclaiming 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 gosshypel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irresponsible and disshyrespectful Where is the sense of godly reverence in these translatshyors)

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 uncials L and Theta plus Families 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV HCSB 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)

HCSB reads ldquo and to have authority tou drive out demonsrdquoFootnote reads ldquou Other mss add heal diseases and tordquo

(ldquoOther manuscriptsrdquo being Aleph B C L Delta [9th] two Greek cursives plus the Sahidic [northshyern Egypt] and some of the Boshyhairic [southern Egypt] Thatrsquos it All other extant NT manuscripts support the Byzantine [Majority] reading)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being seshylective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physicians with modern technology able to heal sicknesses Has God 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 serious error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 pershycent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelmshying number of other manushyscripts 21 significant uncials and five others most Old Latin the Latin Vulgate (common) the Peshitta and Harclean the Gothic the Armenian and othshyers

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 ldquoBut whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo jmdashFootnote reads ldquoj Other mss read is subject to eternal judgmentrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo The HCSB has a footshynote which often is not true for the NASB and NIV)

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 apparatshyus are Aleph B C L W Delta and Theta plus four Family 13 cursives Others are several scattered mss the Vulgate the Syriac Sinaitic [4th] the Gothic the Armenian 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 Majority 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 supshyported by 12 significant unshycials seven other Greek mss the Syriac Peshitta and Harclean 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 unshyto you It shall be more tolerable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

HCSB This last portion of verse 11 is completely omitted from the NA text without any footshynote Attached to 611a is a marker whose footnote readsldquok Other mss add I assure you it will be more tolerable for Sodom or Gomorrah on judgment day than for that town

(Not just ldquoother mssrdquo but rather the overwhelming majoritymdashGreek and otherwise)

NASB Verse 11b at left is omitted without footnote

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 the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] a few of the Bohairic [also called ldquoMemphitshyic] and several others)

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-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 igshynoring the gospel (The Peshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV HCSB 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 told them lsquoThis kind can come out by nothing but prayer [and fasting]rsquordquo q

Footnote reads ldquoq Other mss omit bracketed textrdquo

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

Omits ldquoand fastingrdquo then fails to provide footnote for the Mashyjority text reading

(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

(The Greek uncials Aleph B and 0274 [5th cent] oppose Thatrsquos it)

On the basis of only three existing 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 answers seem obvious (The significance of fasting is self-sacrifice to focus on and enhance spiritual growth by wholeheartedly interacting with and submitting to our 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)

HCSB reads ldquoBut whoever causesb the downfall of one of these little ones who believe in Memdashit would be better for him if a heavy millstone were hung around his neck and he were thrown into the seardquo Footnote reads ldquob The Greek word skanshydalizo has a root meaning of ldquosnarerdquo or ldquotraprdquo but has no real English counterpartrdquo (What)

(The minority Greek has ldquogreatrdquo [onikos] before millstone About Greek skandalise see far right)

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

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 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)

(Also see Matthew 1721)

Despite the fact that the NA Greek completely deletes verses 44 and 46 the HCSB includes them but inside brackets Footshynote reads ldquoj Other mss omit bracketed textrdquo

(Once again the HCSB footnote about bracketing does not explain the full significance of the critical principle of encompassing scripshytural material within brackets The true significance is that modern ldquoscholarsrdquo consider such material doubtful in validity)

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

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealing to moderns liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelming 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 manushyscripts hell where their worm does not die and the fire is not quenchedrdquo

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 significant uncials The translators seem to disapprove of the ldquorepetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoreshymoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV HCSB 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)

HCSB ldquoThen looking at him Jesus loved him and said to him lsquoYou lack one thing Go sell all you have and give to the poor and you will have treasure in heaven Then come8 follow MeFootnote reads ldquo8 Other mss add taking up the cross andrdquo

(ldquoOther mssrdquo How about 90-95 percent of the Greek alone)

The independent clause ldquotake up thy crossrdquo 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 unwelcome to todayrsquos ldquolukeshywarmrdquo believers)

The independent clause ldquotake up thy crossrdquo 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 manuscripts)

Despite the vast majority of mashynuscripts (90-95 percent) supshyporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitshyted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readshyers Supporting the Byz text are 19 significant 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)

HCSB reads ldquoBut the disciples were astonished at His words Again Jesus said to them lsquoChilshydren how hard it is10 to enter the kingdom of Godrsquordquo Footnote reads ldquo10 Other mss add for those trusting in wealthrdquo

(The NA Greek itself reads ldquoHow difficult it is for those who have wealth to enter the kingdom of Godrdquo)

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 exshytant 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)

[But if you donrsquot forgive neither will your Father in heaven forshygive your wrongdoingrdquo]8

Footnote reads ldquo8 Other mss omit bracketed textrdquo

(The NA-UBS exclude this verse despite its importance and overshywhelming evidence 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 forgive your sinsrdquo

Only 14 manuscripts andor vershysions extant do not include this verse The two earliest manushyscripts (ca 325-360 AD) exshycluding ldquofragmentsrdquo do not inshyclude this verse However three of the earliest five manuscripts 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 HCSB 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)

HCSB reads ldquoWatch Be alert15

For you donrsquot know when the time is [coming]rdquo Footnote reads ldquo15 Other mss add and pray The bracketed text has been added for clarityrdquo

(The NA text reads ldquo For you do not know when the time will comerdquo

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 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 outright decepshytion ldquoMostrdquo would be correct The sordid NU (NAUBS) criticshyal apparatus sides with the modshyern translators Do these commitshytees and their corporate owners not want people to pray (Minorshyity 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 addishytion by a misled scribe But the verse fulfills prophecy)

HCSB [So the Scripture was fulshyfilled that says And He was counted among outlaws]67

Footnote reads ldquo6 Other mss omit bracketed text 7 Isaiah 5312rdquo

(Again the text is included in brackets but the significance of bracketing is not explained)

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

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 Sinaitic the Sahidic and several other MSS do not contain this verse But the Majority text (90-95) 19 significant uncials Families 1 amp 13 the Peshitta and Harclean the Gothic and two other vershysions do include this verse Modshyerns acknowledge 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 HCSB includes the entire passage but inside brackets to question its validity The footshynote reads ldquo4 Other mss omit bracketed textrdquo

(The footnote whose marker apshypears 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

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 5600-plus NT Greek witnesses only Aleph and B one cursive the Sinaitic and several other mss do not have this passage What is more three of the earliest five manuscripts do include the 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 HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

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

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Mashyjority and the TRmdashwithout footshynote

The verse is correct from the minority Greekmdashwhich here happens to correspond to the Majority and the TRmdashwithout footnote

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

At least 4400 of the extant 5600-plus (79) NT Greek mashynuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant uncials including Coshydex Vaticanus (B) The modern scholarsrsquo second cornerstone document 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

HCSB reads ldquoAs it is written in Isaiah the prophete lsquoLook I am sending My messenger ahead of You who will prepare Your wayrsquordquoh Footnotes readldquoe Other mss read in the prophshyets ldquoh Other mss add before Yourdquo

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

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 Footnote reads ldquob 12 Mal 31rdquo

This prophecy appears in Malashychi 31 However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaishyahrdquo This difference is accounted for by scribal error or modern uncertainty The Majority is joined by 17 significant 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)

HCSB ldquoAfter John was arrested Jesus went to Galilee preaching the good newscd of God rdquo f

Footnotes read ldquoc Other mss add of the kingdom | d Or gospel | f Either from God or about Godrdquo

(Obviously ldquokingdom of Godrdquo is omitted here Further the word here translated ldquoarrestedrdquo comes from the Greek paradidomi [here paradothamai] meaning ldquoto comshymitrdquo ldquoto deliver uprdquo ldquoto put in prisonrdquo ldquoto give over or give uprdquo The Greek has not been transmitshyted absolutely literally)

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 unshynecessarily substituted some words for what evidently in their opinion are required for clarity This is an immense disservice to a more-capable readership)

NIV ldquoAfter John was put in prison Jesus went into Galilee proclaiming 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 gosshypel of Jesus Christ is a sacred thing so to replace it with the pedantic ldquogood newsrdquo certainly seems irresponsible and disshyrespectful Where is the sense of godly reverence in these translatshyors)

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 uncials L and Theta plus Families 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV HCSB 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)

HCSB reads ldquo and to have authority tou drive out demonsrdquoFootnote reads ldquou Other mss add heal diseases and tordquo

(ldquoOther manuscriptsrdquo being Aleph B C L Delta [9th] two Greek cursives plus the Sahidic [northshyern Egypt] and some of the Boshyhairic [southern Egypt] Thatrsquos it All other extant NT manuscripts support the Byzantine [Majority] reading)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being seshylective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physicians with modern technology able to heal sicknesses Has God 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 serious error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 pershycent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelmshying number of other manushyscripts 21 significant uncials and five others most Old Latin the Latin Vulgate (common) the Peshitta and Harclean the Gothic the Armenian and othshyers

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 ldquoBut whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo jmdashFootnote reads ldquoj Other mss read is subject to eternal judgmentrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo The HCSB has a footshynote which often is not true for the NASB and NIV)

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 apparatshyus are Aleph B C L W Delta and Theta plus four Family 13 cursives Others are several scattered mss the Vulgate the Syriac Sinaitic [4th] the Gothic the Armenian 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 Majority 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 supshyported by 12 significant unshycials seven other Greek mss the Syriac Peshitta and Harclean 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 unshyto you It shall be more tolerable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

HCSB This last portion of verse 11 is completely omitted from the NA text without any footshynote Attached to 611a is a marker whose footnote readsldquok Other mss add I assure you it will be more tolerable for Sodom or Gomorrah on judgment day than for that town

(Not just ldquoother mssrdquo but rather the overwhelming majoritymdashGreek and otherwise)

NASB Verse 11b at left is omitted without footnote

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 the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] a few of the Bohairic [also called ldquoMemphitshyic] and several others)

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-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 igshynoring the gospel (The Peshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV HCSB 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 told them lsquoThis kind can come out by nothing but prayer [and fasting]rsquordquo q

Footnote reads ldquoq Other mss omit bracketed textrdquo

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

Omits ldquoand fastingrdquo then fails to provide footnote for the Mashyjority text reading

(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

(The Greek uncials Aleph B and 0274 [5th cent] oppose Thatrsquos it)

On the basis of only three existing 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 answers seem obvious (The significance of fasting is self-sacrifice to focus on and enhance spiritual growth by wholeheartedly interacting with and submitting to our 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)

HCSB reads ldquoBut whoever causesb the downfall of one of these little ones who believe in Memdashit would be better for him if a heavy millstone were hung around his neck and he were thrown into the seardquo Footnote reads ldquob The Greek word skanshydalizo has a root meaning of ldquosnarerdquo or ldquotraprdquo but has no real English counterpartrdquo (What)

(The minority Greek has ldquogreatrdquo [onikos] before millstone About Greek skandalise see far right)

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

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 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)

(Also see Matthew 1721)

Despite the fact that the NA Greek completely deletes verses 44 and 46 the HCSB includes them but inside brackets Footshynote reads ldquoj Other mss omit bracketed textrdquo

(Once again the HCSB footnote about bracketing does not explain the full significance of the critical principle of encompassing scripshytural material within brackets The true significance is that modern ldquoscholarsrdquo consider such material doubtful in validity)

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

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealing to moderns liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelming 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 manushyscripts hell where their worm does not die and the fire is not quenchedrdquo

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 significant uncials The translators seem to disapprove of the ldquorepetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoreshymoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV HCSB 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)

HCSB ldquoThen looking at him Jesus loved him and said to him lsquoYou lack one thing Go sell all you have and give to the poor and you will have treasure in heaven Then come8 follow MeFootnote reads ldquo8 Other mss add taking up the cross andrdquo

(ldquoOther mssrdquo How about 90-95 percent of the Greek alone)

The independent clause ldquotake up thy crossrdquo 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 unwelcome to todayrsquos ldquolukeshywarmrdquo believers)

The independent clause ldquotake up thy crossrdquo 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 manuscripts)

Despite the vast majority of mashynuscripts (90-95 percent) supshyporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitshyted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readshyers Supporting the Byz text are 19 significant 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)

HCSB reads ldquoBut the disciples were astonished at His words Again Jesus said to them lsquoChilshydren how hard it is10 to enter the kingdom of Godrsquordquo Footnote reads ldquo10 Other mss add for those trusting in wealthrdquo

(The NA Greek itself reads ldquoHow difficult it is for those who have wealth to enter the kingdom of Godrdquo)

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 exshytant 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)

[But if you donrsquot forgive neither will your Father in heaven forshygive your wrongdoingrdquo]8

Footnote reads ldquo8 Other mss omit bracketed textrdquo

(The NA-UBS exclude this verse despite its importance and overshywhelming evidence 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 forgive your sinsrdquo

Only 14 manuscripts andor vershysions extant do not include this verse The two earliest manushyscripts (ca 325-360 AD) exshycluding ldquofragmentsrdquo do not inshyclude this verse However three of the earliest five manuscripts 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 HCSB 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)

HCSB reads ldquoWatch Be alert15

For you donrsquot know when the time is [coming]rdquo Footnote reads ldquo15 Other mss add and pray The bracketed text has been added for clarityrdquo

(The NA text reads ldquo For you do not know when the time will comerdquo

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 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 outright decepshytion ldquoMostrdquo would be correct The sordid NU (NAUBS) criticshyal apparatus sides with the modshyern translators Do these commitshytees and their corporate owners not want people to pray (Minorshyity 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 addishytion by a misled scribe But the verse fulfills prophecy)

HCSB [So the Scripture was fulshyfilled that says And He was counted among outlaws]67

Footnote reads ldquo6 Other mss omit bracketed text 7 Isaiah 5312rdquo

(Again the text is included in brackets but the significance of bracketing is not explained)

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

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 Sinaitic the Sahidic and several other MSS do not contain this verse But the Majority text (90-95) 19 significant uncials Families 1 amp 13 the Peshitta and Harclean the Gothic and two other vershysions do include this verse Modshyerns acknowledge 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 HCSB includes the entire passage but inside brackets to question its validity The footshynote reads ldquo4 Other mss omit bracketed textrdquo

(The footnote whose marker apshypears 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

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 5600-plus NT Greek witnesses only Aleph and B one cursive the Sinaitic and several other mss do not have this passage What is more three of the earliest five manuscripts do include the 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 HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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)

HCSB reads ldquo and to have authority tou drive out demonsrdquoFootnote reads ldquou Other mss add heal diseases and tordquo

(ldquoOther manuscriptsrdquo being Aleph B C L Delta [9th] two Greek cursives plus the Sahidic [northshyern Egypt] and some of the Boshyhairic [southern Egypt] Thatrsquos it All other extant NT manuscripts support the Byzantine [Majority] reading)

NASB reads ldquo and to have authority to cast out demonsrdquo

(No footnote appears to acknowshyledge the Majority reading The NASB translators are being seshylective about their footnoting Have they attempted to denigrate the divinity of Christ by failing to footnote heremdashldquopower to heal sicknessesrdquo Are only our physicians with modern technology able to heal sicknesses Has God 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 serious error of omission here leaving out a key phrase in this verse It does not appear in the minority Greekmdashhere less than 1 pershycent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelmshying number of other manushyscripts 21 significant uncials and five others most Old Latin the Latin Vulgate (common) the Peshitta and Harclean the Gothic the Armenian and othshyers

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 ldquoBut whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo jmdashFootnote reads ldquoj Other mss read is subject to eternal judgmentrdquo

(The minority Greek source reads aionion amartematos ldquoeternal sinrdquo rather than aionion kriseos ldquoeternal damnationrdquo or ldquoeternal judgmentrdquo The HCSB has a footshynote which often is not true for the NASB and NIV)

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 apparatshyus are Aleph B C L W Delta and Theta plus four Family 13 cursives Others are several scattered mss the Vulgate the Syriac Sinaitic [4th] the Gothic the Armenian 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 Majority 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 supshyported by 12 significant unshycials seven other Greek mss the Syriac Peshitta and Harclean 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 unshyto you It shall be more tolerable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

HCSB This last portion of verse 11 is completely omitted from the NA text without any footshynote Attached to 611a is a marker whose footnote readsldquok Other mss add I assure you it will be more tolerable for Sodom or Gomorrah on judgment day than for that town

(Not just ldquoother mssrdquo but rather the overwhelming majoritymdashGreek and otherwise)

NASB Verse 11b at left is omitted without footnote

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 the Vulgate the Syriac Sinaitic the Sahidic [also ldquoThebaicrdquo] a few of the Bohairic [also called ldquoMemphitshyic] and several others)

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-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 igshynoring the gospel (The Peshitta and Harclean ldquoversionsrdquo 17 significant uncials Caesarean Families 1 and 13 plus others also support the KJV)

KJV HCSB 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 told them lsquoThis kind can come out by nothing but prayer [and fasting]rsquordquo q

Footnote reads ldquoq Other mss omit bracketed textrdquo

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

Omits ldquoand fastingrdquo then fails to provide footnote for the Mashyjority text reading

(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

(The Greek uncials Aleph B and 0274 [5th cent] oppose Thatrsquos it)

On the basis of only three existing 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 answers seem obvious (The significance of fasting is self-sacrifice to focus on and enhance spiritual growth by wholeheartedly interacting with and submitting to our 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)

HCSB reads ldquoBut whoever causesb the downfall of one of these little ones who believe in Memdashit would be better for him if a heavy millstone were hung around his neck and he were thrown into the seardquo Footnote reads ldquob The Greek word skanshydalizo has a root meaning of ldquosnarerdquo or ldquotraprdquo but has no real English counterpartrdquo (What)

(The minority Greek has ldquogreatrdquo [onikos] before millstone About Greek skandalise see far right)

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

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 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)

(Also see Matthew 1721)

Despite the fact that the NA Greek completely deletes verses 44 and 46 the HCSB includes them but inside brackets Footshynote reads ldquoj Other mss omit bracketed textrdquo

(Once again the HCSB footnote about bracketing does not explain the full significance of the critical principle of encompassing scripshytural material within brackets The true significance is that modern ldquoscholarsrdquo consider such material doubtful in validity)

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

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealing to moderns liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelming 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 manushyscripts hell where their worm does not die and the fire is not quenchedrdquo

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 significant uncials The translators seem to disapprove of the ldquorepetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoreshymoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV HCSB 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)

HCSB ldquoThen looking at him Jesus loved him and said to him lsquoYou lack one thing Go sell all you have and give to the poor and you will have treasure in heaven Then come8 follow MeFootnote reads ldquo8 Other mss add taking up the cross andrdquo

(ldquoOther mssrdquo How about 90-95 percent of the Greek alone)

The independent clause ldquotake up thy crossrdquo 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 unwelcome to todayrsquos ldquolukeshywarmrdquo believers)

The independent clause ldquotake up thy crossrdquo 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 manuscripts)

Despite the vast majority of mashynuscripts (90-95 percent) supshyporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitshyted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readshyers Supporting the Byz text are 19 significant 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)

HCSB reads ldquoBut the disciples were astonished at His words Again Jesus said to them lsquoChilshydren how hard it is10 to enter the kingdom of Godrsquordquo Footnote reads ldquo10 Other mss add for those trusting in wealthrdquo

(The NA Greek itself reads ldquoHow difficult it is for those who have wealth to enter the kingdom of Godrdquo)

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 exshytant 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)

[But if you donrsquot forgive neither will your Father in heaven forshygive your wrongdoingrdquo]8

Footnote reads ldquo8 Other mss omit bracketed textrdquo

(The NA-UBS exclude this verse despite its importance and overshywhelming evidence 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 forgive your sinsrdquo

Only 14 manuscripts andor vershysions extant do not include this verse The two earliest manushyscripts (ca 325-360 AD) exshycluding ldquofragmentsrdquo do not inshyclude this verse However three of the earliest five manuscripts 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 HCSB 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)

HCSB reads ldquoWatch Be alert15

For you donrsquot know when the time is [coming]rdquo Footnote reads ldquo15 Other mss add and pray The bracketed text has been added for clarityrdquo

(The NA text reads ldquo For you do not know when the time will comerdquo

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 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 outright decepshytion ldquoMostrdquo would be correct The sordid NU (NAUBS) criticshyal apparatus sides with the modshyern translators Do these commitshytees and their corporate owners not want people to pray (Minorshyity 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 addishytion by a misled scribe But the verse fulfills prophecy)

HCSB [So the Scripture was fulshyfilled that says And He was counted among outlaws]67

Footnote reads ldquo6 Other mss omit bracketed text 7 Isaiah 5312rdquo

(Again the text is included in brackets but the significance of bracketing is not explained)

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

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 Sinaitic the Sahidic and several other MSS do not contain this verse But the Majority text (90-95) 19 significant uncials Families 1 amp 13 the Peshitta and Harclean the Gothic and two other vershysions do include this verse Modshyerns acknowledge 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 HCSB includes the entire passage but inside brackets to question its validity The footshynote reads ldquo4 Other mss omit bracketed textrdquo

(The footnote whose marker apshypears 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

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 5600-plus NT Greek witnesses only Aleph and B one cursive the Sinaitic and several other mss do not have this passage What is more three of the earliest five manuscripts do include the 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 HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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 told them lsquoThis kind can come out by nothing but prayer [and fasting]rsquordquo q

Footnote reads ldquoq Other mss omit bracketed textrdquo

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

Omits ldquoand fastingrdquo then fails to provide footnote for the Mashyjority text reading

(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

(The Greek uncials Aleph B and 0274 [5th cent] oppose Thatrsquos it)

On the basis of only three existing 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 answers seem obvious (The significance of fasting is self-sacrifice to focus on and enhance spiritual growth by wholeheartedly interacting with and submitting to our 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)

HCSB reads ldquoBut whoever causesb the downfall of one of these little ones who believe in Memdashit would be better for him if a heavy millstone were hung around his neck and he were thrown into the seardquo Footnote reads ldquob The Greek word skanshydalizo has a root meaning of ldquosnarerdquo or ldquotraprdquo but has no real English counterpartrdquo (What)

(The minority Greek has ldquogreatrdquo [onikos] before millstone About Greek skandalise see far right)

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

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 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)

(Also see Matthew 1721)

Despite the fact that the NA Greek completely deletes verses 44 and 46 the HCSB includes them but inside brackets Footshynote reads ldquoj Other mss omit bracketed textrdquo

(Once again the HCSB footnote about bracketing does not explain the full significance of the critical principle of encompassing scripshytural material within brackets The true significance is that modern ldquoscholarsrdquo consider such material doubtful in validity)

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

(The translators write ldquothe early MSSrdquo in reference to only the ldquofive old uncialsrdquomdashagain appealing to moderns liberalistic futility A paltry minority of manuscripts is leveraged against the overwhelming 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 manushyscripts hell where their worm does not die and the fire is not quenchedrdquo

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 significant uncials The translators seem to disapprove of the ldquorepetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoreshymoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV HCSB 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)

HCSB ldquoThen looking at him Jesus loved him and said to him lsquoYou lack one thing Go sell all you have and give to the poor and you will have treasure in heaven Then come8 follow MeFootnote reads ldquo8 Other mss add taking up the cross andrdquo

(ldquoOther mssrdquo How about 90-95 percent of the Greek alone)

The independent clause ldquotake up thy crossrdquo 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 unwelcome to todayrsquos ldquolukeshywarmrdquo believers)

The independent clause ldquotake up thy crossrdquo 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 manuscripts)

Despite the vast majority of mashynuscripts (90-95 percent) supshyporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitshyted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readshyers Supporting the Byz text are 19 significant 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)

HCSB reads ldquoBut the disciples were astonished at His words Again Jesus said to them lsquoChilshydren how hard it is10 to enter the kingdom of Godrsquordquo Footnote reads ldquo10 Other mss add for those trusting in wealthrdquo

(The NA Greek itself reads ldquoHow difficult it is for those who have wealth to enter the kingdom of Godrdquo)

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 exshytant 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)

[But if you donrsquot forgive neither will your Father in heaven forshygive your wrongdoingrdquo]8

Footnote reads ldquo8 Other mss omit bracketed textrdquo

(The NA-UBS exclude this verse despite its importance and overshywhelming evidence 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 forgive your sinsrdquo

Only 14 manuscripts andor vershysions extant do not include this verse The two earliest manushyscripts (ca 325-360 AD) exshycluding ldquofragmentsrdquo do not inshyclude this verse However three of the earliest five manuscripts 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 HCSB 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)

HCSB reads ldquoWatch Be alert15

For you donrsquot know when the time is [coming]rdquo Footnote reads ldquo15 Other mss add and pray The bracketed text has been added for clarityrdquo

(The NA text reads ldquo For you do not know when the time will comerdquo

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 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 outright decepshytion ldquoMostrdquo would be correct The sordid NU (NAUBS) criticshyal apparatus sides with the modshyern translators Do these commitshytees and their corporate owners not want people to pray (Minorshyity 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 addishytion by a misled scribe But the verse fulfills prophecy)

HCSB [So the Scripture was fulshyfilled that says And He was counted among outlaws]67

Footnote reads ldquo6 Other mss omit bracketed text 7 Isaiah 5312rdquo

(Again the text is included in brackets but the significance of bracketing is not explained)

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

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 Sinaitic the Sahidic and several other MSS do not contain this verse But the Majority text (90-95) 19 significant uncials Families 1 amp 13 the Peshitta and Harclean the Gothic and two other vershysions do include this verse Modshyerns acknowledge 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 HCSB includes the entire passage but inside brackets to question its validity The footshynote reads ldquo4 Other mss omit bracketed textrdquo

(The footnote whose marker apshypears 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

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 5600-plus NT Greek witnesses only Aleph and B one cursive the Sinaitic and several other mss do not have this passage What is more three of the earliest five manuscripts do include the 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 HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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)

HCSB ldquoThen looking at him Jesus loved him and said to him lsquoYou lack one thing Go sell all you have and give to the poor and you will have treasure in heaven Then come8 follow MeFootnote reads ldquo8 Other mss add taking up the cross andrdquo

(ldquoOther mssrdquo How about 90-95 percent of the Greek alone)

The independent clause ldquotake up thy crossrdquo 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 unwelcome to todayrsquos ldquolukeshywarmrdquo believers)

The independent clause ldquotake up thy crossrdquo 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 manuscripts)

Despite the vast majority of mashynuscripts (90-95 percent) supshyporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitshyted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readshyers Supporting the Byz text are 19 significant 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)

HCSB reads ldquoBut the disciples were astonished at His words Again Jesus said to them lsquoChilshydren how hard it is10 to enter the kingdom of Godrsquordquo Footnote reads ldquo10 Other mss add for those trusting in wealthrdquo

(The NA Greek itself reads ldquoHow difficult it is for those who have wealth to enter the kingdom of Godrdquo)

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 exshytant 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)

[But if you donrsquot forgive neither will your Father in heaven forshygive your wrongdoingrdquo]8

Footnote reads ldquo8 Other mss omit bracketed textrdquo

(The NA-UBS exclude this verse despite its importance and overshywhelming evidence 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 forgive your sinsrdquo

Only 14 manuscripts andor vershysions extant do not include this verse The two earliest manushyscripts (ca 325-360 AD) exshycluding ldquofragmentsrdquo do not inshyclude this verse However three of the earliest five manuscripts 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 HCSB 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)

HCSB reads ldquoWatch Be alert15

For you donrsquot know when the time is [coming]rdquo Footnote reads ldquo15 Other mss add and pray The bracketed text has been added for clarityrdquo

(The NA text reads ldquo For you do not know when the time will comerdquo

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 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 outright decepshytion ldquoMostrdquo would be correct The sordid NU (NAUBS) criticshyal apparatus sides with the modshyern translators Do these commitshytees and their corporate owners not want people to pray (Minorshyity 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 addishytion by a misled scribe But the verse fulfills prophecy)

HCSB [So the Scripture was fulshyfilled that says And He was counted among outlaws]67

Footnote reads ldquo6 Other mss omit bracketed text 7 Isaiah 5312rdquo

(Again the text is included in brackets but the significance of bracketing is not explained)

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

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 Sinaitic the Sahidic and several other MSS do not contain this verse But the Majority text (90-95) 19 significant uncials Families 1 amp 13 the Peshitta and Harclean the Gothic and two other vershysions do include this verse Modshyerns acknowledge 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 HCSB includes the entire passage but inside brackets to question its validity The footshynote reads ldquo4 Other mss omit bracketed textrdquo

(The footnote whose marker apshypears 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

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 5600-plus NT Greek witnesses only Aleph and B one cursive the Sinaitic and several other mss do not have this passage What is more three of the earliest five manuscripts do include the 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 HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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)

HCSB reads ldquoWatch Be alert15

For you donrsquot know when the time is [coming]rdquo Footnote reads ldquo15 Other mss add and pray The bracketed text has been added for clarityrdquo

(The NA text reads ldquo For you do not know when the time will comerdquo

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 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 outright decepshytion ldquoMostrdquo would be correct The sordid NU (NAUBS) criticshyal apparatus sides with the modshyern translators Do these commitshytees and their corporate owners not want people to pray (Minorshyity 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 addishytion by a misled scribe But the verse fulfills prophecy)

HCSB [So the Scripture was fulshyfilled that says And He was counted among outlaws]67

Footnote reads ldquo6 Other mss omit bracketed text 7 Isaiah 5312rdquo

(Again the text is included in brackets but the significance of bracketing is not explained)

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

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 Sinaitic the Sahidic and several other MSS do not contain this verse But the Majority text (90-95) 19 significant uncials Families 1 amp 13 the Peshitta and Harclean the Gothic and two other vershysions do include this verse Modshyerns acknowledge 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 HCSB includes the entire passage but inside brackets to question its validity The footshynote reads ldquo4 Other mss omit bracketed textrdquo

(The footnote whose marker apshypears 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

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 5600-plus NT Greek witnesses only Aleph and B one cursive the Sinaitic and several other mss do not have this passage What is more three of the earliest five manuscripts do include the 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 HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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

HCSB reads ldquoAnd [the angel] came to her and said lsquoRejoice favored woman The Lord is with yoursquordquo12 Footnote readsldquo12 Other mss add blessed are you among womenThe bracketed text has been added for clarityrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo It is obvious here that ldquohailrdquo or ldquorejoicerdquo clearly are more dignified ldquoBlessedrdquo is based on different Greek Is the bracketed material really necessary for clarity)

Reads ldquo Greetings favored one The Lord is with yourdquo

(No footnote for any other readshyingmdashespecially the Majority)

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

(The minority textsrsquo only reshycourse 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 Reshyjoice 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 Peshyshitta and Harclean the Gothic and Ethiopic plus the Vulgate and several of the Old Latin read as above Modern translators are producing ldquoecumenicalrdquo ldquoBiblesrdquo yet evidently are defyshying (rightfully) historical venerashytion of Mary and ldquoholy relicsrdquo by Catholics hence ostensibly reasshyoning for omissionmdasha compromshyise

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 peace on earth to people He favors78 rdquo Footnote reads ldquo7 Other mss read earth good will to people8 Or earth to men of good willrdquo(Overwhelming evidence against the NU comprises more than 95 of Greek mss 19 significant uncials Families 1 amp 13 the Syriac Peshitta and Harclean and the Armenian and Ethiopic)

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 readshyingmdashespecially 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 matchshying the KJV reading Secondly the ldquomodernrdquo reading derived from four of the earliest five MSS is nonsensical because God wishes good will to ALL PEOPLE (This is widely atshytested 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)

HCSB ldquoAfter those days were over as they were returning the boy Jesus stayed behind in Jerusshyalem but His parents did not know itrdquo31 Footnote reads ldquo31

Other mss read but Joseph and His motherrdquo(ldquo After those days were overrdquo is incorrect according to the minority Greek The NA text in the HCSB reads kai tas hemeras teleiosanton ldquoand when they had completed the daysrdquo ldquoOther mssrdquo include only about 5-10 of Gk)

The NASB provides another loose ldquotranslationrdquo ldquoBut his parents 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 parents 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 (all caps) the Peshitta [2nd] and Harclean [7th] the Gothic and Ethiopic several of the Old Latin and more)

The ldquoMajority textrdquo (also ldquoByzshyantinerdquo ldquoTraditionalrdquo ldquoAntiochishyanrdquo ldquoConstantinopolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real fathshyer God the Father is Jesusrsquo fathshyer (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 HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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)

HCSB reads ldquoBut Jesus answered him lsquoIt is written Man must not live on bread alonersquordquo2 3

Footnotes read ldquo2 Other mss add but on every word of God3 Dt 83rdquo

(With no support but the modernshyistically critically acclaimed MSS Aleph [Sinaitic] and B [Vatican] plus L and W some Greek cursshyives the Syriac Sinaitic [4th] the Sahidic the Sinaitic and some of the Bohairic the remainder nevershytheless 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 distraction 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 attribshyutes the quotation to its scriptural origin in Deuteronomy 83)

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 Majority text includes the phrase Without these words the meaning is inshycomplete What else does he live by Man certainly must live by the Word of God lest he be hopeshylessly lost Also supporting the Majority are 17 significant uncials plus the Peshitta and Harclean the Gothic and Arshymenian 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 ldquoThen a voice came from the cloud saying lsquoThis is My Son the Chosen Onersquordquo13

Footnote reads ldquo13 Other mss read the 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 I 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 readshying As always the modernistic translation committees do not wish to confuse the readers with the factsmdashonly to present the Word of God based on their own skewed theories beliefs and preferences)

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

(No footnote for any other readshying As always the modernistic translation 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 uncials P45 and P47 plus Family 1 (Gkfive mss) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobelovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant uncials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobelovedrdquo Two of the oldest extant 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)

HCSB 24 ldquo and they went to another villagerdquo Footnote reads ldquo24 Other mss add 56 For the Son of Man did not come to desshytroy peoplersquos lives but to save themrdquo

(Many among the Byzantine mss include this verse in its entirety plus the TR seven major uncials Families 1 and 13 [18 mss] sevshyeral Old Latin (2nd) the Vulgate the Peshitta and Harclean the Gothic and others)

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

(Single bracketing by modern ldquoscholarsrdquo denotes suspicion about versepassage validity Double bracketing means the mashyterial inside is considered ldquohighly doubtfulrdquo in validity)

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manushyscripts 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 sigshynificant uncials plus two papyri (P45 and P75mdashboth 3rd cent) many of the Greek the Ethiopshyic 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 HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unshyto them When ye pray say Our Father which art in heaven Halshylowed be thy namerdquo

(Also see Matthew 69)

HCSB reads ldquoHe said to them lsquoWhenever you pray say ldquoFathshyer1 Your name be honored as holyrdquorsquordquo Footnote readsldquo1 Other mss read Our Father in heavenrdquo

(Again the HCSB is clever in disshyguising the full truth about those ldquoother mssrdquo remaining neutral despite the fact that those others are all but three major uncials and P75 Family 1 the Vulgate the Syriac Sinaitic et al)

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 othshyer than an unproven theory reshygarding 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

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 Peshitta (2nd) Harclean (7th) and Ethiopic (4th or 6th) and others support the Byzantine (Majority) text

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

Reads ldquoYour kingdom comerdquo2

Footnote reads ldquo2 Other mss add Your will be done on earth as it is in heavenrdquo

(Modern ldquoscholarsrdquo continue the tradition upheld by some incomshypetent or fractious scribe[s] who preferred histheir corrupt readings before them Here again ldquoother mssrdquo really is more deceptive than ldquosome mssrdquo)

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

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

(Also see Matthew 1927)

HCSB ldquoThen Peter said lsquoLook we have left what we had 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 theHCSB is unnecessarily ordinary This is ldquodumbing downrdquo to a contemporary readership)

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

(No footnote for any other readshying Minority evidence stands in only four uncials a few other Greek mss a few of the Sahidic Coptic and the Bohairic and Arshymenian)

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

(No footnote for any other readshying The overwhelming manushyscript evidence supporting the vast majority of the Greek are 20 significant uncials the Vulgate the Syriac Peshitta and Harclean the Gothic and the Ethiopic)

The HCSB stretches its own Greek source by being too pedantic The NASB and NIV though close to their underlying Greek sources still are not enshytirely accurate (ldquostylizationrdquo) The Majority reads ldquoAnd Peter said lsquoSee we have left all and followed 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 HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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 in Christ These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

HCSB reads ldquoBut be alert at all times praying that you may have strength16 to escape all these things that are going to take place and to stand before the Son of Manrdquo Footnote reads ldquo16 Other mss read you may be counted worthyrdquo

(The translators have inserted the conjunction ldquobutrdquo [ounmdashldquonowrdquo ldquosordquo ldquothenrdquo ldquothereforerdquo ldquoverilyrdquo] as appears in the Majority text and Textus Receptus Note that this particular reading nullifies the pre-tribulational rapture The implied result is as this verse reads in the HCSB that those saved before the Great Tribulation begins still must endure it Alternatively the imshyplication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos abominable atshytacks)

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 Alternatively the implication is that through prayer the reshydeemed through Christ may be able to ldquohide themselvesrdquo from the Antichristrsquos wrath)

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 behavishyor may lead to believersrsquo reshydeemed 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 incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be accounted worthy to escape all the things being about to happen and to stand before the Son of Manrdquo The HCSB NASB and NIV nullify the pre-tribulational rapshyture seeming to indicate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver beshylievers from the Antichristrsquos deadly persecution 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 scriptural 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 supports the Byz

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 ldquo[Then an angel from heaven appeared to Him strengthening Him 44 Being in anguish He prayed more fershyvently and His sweat became like drops of blood falling to the ground]rdquo12 Footnote readsldquo12 Other mss omit bracketedtextrdquo

(Again the true significance of brackets indicating the translatorsrsquo doubt about the enclosed textrsquos validity is not explained Confusshying to the reader Notice the Greek osei meaning ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquo referring to the falling of 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 Christs blood falling to the ground gonmdashldquogroundrdquo ldquoearthrdquo ldquodirtrdquo etc)

Verses are included and the footnote reads ldquoSome early manuscripts 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 HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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 ldquoAfter blindfolding Him they kept16 asking ldquoProphesy Who hit Yourdquo Footnote readsldquo16 Other mss add striking Him on the face andrdquo

(Again ldquoother mssrdquo is non-speshycifically deceptive as more than 85 percent of the extant Greek mss include the footnoted material Remember ldquolaterrdquo uncials (6th-9th) support the KJV by a margin of 802 to 198)

Reads ldquo And they blindshyfolded Him and were asking Him saying 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 outrightly 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 (prophēteunson mdash prof-ay΄-toon-sun) meaning ldquoprophesyrdquo the translators chose the word ldquotellrdquomdashhow pedestrian and inappropriate Within this context the English word prophesy is clearly the correct translation)

The HCSB 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 MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairic Seventeen significant uncials the Peshitta and Harclean 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 Codex 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)

HCSB ldquo[Then Jesus said lsquoFathshyer forgive them because they do not know what they are doingrsquordquo]10 Footnote readsldquo10 Other mss omit bracketed textrdquo

(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 fifth of five of their ldquoold uncialsrdquo Codex D [Western text-type] and Brsquos preshycursor P75 plus W Theta and 0124 Others among the paucity of minority support are the Sinaitic version the Sahidic [3rd or 4th] and portions of the Bohairic [3rd or 4th])

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

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

NIV ldquoJesus said lsquoFather forshygive 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 manuscripts This is a heinous omission)

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

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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 translation should be more accurate)

HCSB reads ldquoPeter however got up and ran to the tomb When he stooped to look in he saw only the linen cloths3 So he went home amazed at what had happenedrdquo Footnote readsldquo3 Other mss add lying thererdquo

(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 apelthen ldquoto go offrdquo or ldquoto deshypartrdquo The HCSB even questions the validity of the linens lying there This is very unusual to find in a Bible version but it is the UBS apparatus that excludes these words keimena monemdashldquolying alonerdquo What a waste of time and effort to draw attention to this which is incorrect anyway)

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 himshyself what had happenedrdquo Footshynote reads ldquoSome manuscripts do not include 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 incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 papyrshyus In addition codices A (5th) E (6th) F (9th) G (9th) H (9th) K (9th) L (9th) M (8th) S (10th) U (9th) V (9th) W (5th) and X (10th) support the Majority reading as well as nine other specified Greek mss plus the Peshitta and Harclean Families 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzantine reading Moderns have abandoned their revered ldquoearliest manuscriptsrdquo Whymdashexternal pressure pershyhaps They want it both waysmdashwhatever suits their particular 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 ldquoHaving said this He showed them His hands and feetrdquo No footnote

(Note that as opposed to the verse omission cited in the Zondervan NASBNIV interlinear at immedishyate right in the HCSB no mention is made of verse 40rsquos deletion in the Greek Both the HCSB and the NASB are based essentially 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 indicshyated in the Zondervan Greek and English Interlinear New Testashyment [NASBNIV] But from the virtually identical Greek edition (UBS) the NRSV interlinear edshyitor P McReynolds does include verse 40 Some deception procee shy deth here Inconsistency among modern liberal critics is one of their most-prominent signposts)

Reads ldquoWhen he had said this he showed them this 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 Mashyjority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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)

HCSB ldquo and repentance for12

forgiveness of sins would be proshyclaimed in His name to all the nations beginning at Jerusalemrdquoldquo12 Other mss read repentance andrdquo

(Both the HCSB and NASB opted for the reading in the UBS apparshyatus eis meaning ldquotordquo ldquointordquo or ldquoforrdquo in this context The NA reads kai meaning ldquoandrdquo in this context)

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

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

Although the Greek source unshyderlying all of these modern vershysions is the same notice how the HCSB and NASB deviate Without repentance and remisshysion of sins the intimation is that ldquoacts of penancerdquo apart from forshygiveness of sins can achieve salshyvation Repentance and remisshysion are separate 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 oppose

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)

Reads ldquoNo one has ever seen God The One and Only Son17mdash the One who is at the Fatherrsquos side18mdash He has revealed Himrdquo Footnotes read ldquo17 Other mss read God 18 Lit is in the bosom of the Fatherrdquo

(The NA-UBS Greek uses the proper word monogenes for ldquoonlyrdquo but for full doctrinal imshypact ldquoonly begottenrdquo is preferred The translators wisely abandoned their Greek source either because they know better or because they know readers would object othershywise)

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

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footnotes read ldquo1418 Or the only begotten 18 Some manushyscripts but the only (or only beshygotten) 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 Harclean and others)

The Majority text reads ldquoonly beshygotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo igshynores reference to Jesusrsquo unique status as Godrsquos incarnate Son in the flesh (according to Greek) No 2 ldquoOnly begotten Godrdquo orishyginates 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

HCSB reads ldquoNo one has ascenshyded into heaven except the One who descended from heavenmdashthe Son of Manrdquo8 Footnote reads ldquo8 Other mss add who is in heavenrdquo

(Removing the last verse portion igshynores the fact that Christ eternally remains in heaven)

Reads ldquoNo one has ascended into heaven but He who desshycended 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 Bohairic)

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 minority Greek removes refshyerence to the fact that since His ascension Jesus has been and will remain in heaven forevershymore Support for the KJV mashyjority of Greek 18 significant unshycials the Vulgate Families 113 (Caesareanmdashhybrid) the Syriac Peshitta and Harclean the Armenian and several Old Latin

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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])

HCSB reads ldquo so that everyshyone who believes in Him will9

have eternal liferdquo Footnote reads ldquo9 Other mss add not pershyish butrdquo(Doctrinally ldquo should not pershyishrdquo emphasizes ldquobut have eternal liferdquo Remember that Greek is a language of redundancy and repeshytition This absent dependent clause accentuates what follows Again a translatorrsquos job is to translatemdashand literally)

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

Reads ldquoThat everyone who beshylieves in Him may have eternal liferdquo

(No footnote for any other varishyant)

The modern versionsrsquo Greek source text reads ldquoSo that everyshyone who believes in Him may have eternal liferdquo The absence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not beshylieve in Christ Only 13+ of the extant 5600-plus Greek mss support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Bohairic versions and some of the Armenian and Ethiopic

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

HCSB ldquo[ because an angel would go down into the pool from time to time and stir up the water Then the first one who got in after the water was stirred up recovered from whatever ailment he had]3 Footnote readsldquo3 Other mss omit bracketed textrdquo

(Again bracketed material without specific explanation conshyfuses readers Furthermore once again ldquoother mssrdquo is very deceptshyive)

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 deshypendent largely upon the five ldquoold uncialsrdquo plus P66 and P75 is a fortuitous opportunity for theoshylogical modernists simply to deny the miraculous in the Bible Many contemporary biblical scholars and theologians embrace this unbelieving position)

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

(The footnote not only denies Gods divine power but also refers to the Majority text as ldquoless important 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 Omisshysion 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)

HCSB reads ldquoI assure you Anyshyone who believes12 has eternal liferdquo Footnote reads ldquo12 Other mss add in Merdquo

(Following the NA text the HCSB again deceives the readership with ldquoother mssrdquo in the footnote The manuscript testimony against the critical apparatuses is overwhelmshying and the Majority reading is purely commonsensical)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo No footnote

Reads ldquoI tell you the truth he who believes has everlasting liferdquo No footnote

The Majority text reads ldquoTruly truly I say to you the one believing 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 MSS one Syriac four Old Latin and a few of the Armenian have a false variation of the modern reading The KJV is supported by the Mashyjority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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)

HCSB reads ldquoAt that they picked up stones to throw at Him But Jesus was hidden20 and went out of the temple comshyplex21 Footnote readsldquo20 Or Jesus hid Himself 21 Other mss add and having gone through their midst He passed byrdquo

(ldquoJesus was hidden rdquo this in the passive voice is rare to find in an English translation The NA reads ldquoJesus hid himselfrdquo As for ldquoother mssrdquo again these others are the vast majority)

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 Boshyhairic also are among the minorshyity 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 divine miracle of Jesusrsquo supernatural power (inshyvisibility) Lower Christology The Majority is supported dirshyectly 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

Reads ldquoIf God is glorified in Him13 God will also glorify Him in Himself and will glorify Him at oncerdquo Footnote readsldquo13 Other mss omit If God is glorified in Himrdquo

(Both the NA and UBS Greek and the English of the HCSB are very close to the Majority text in this instance But with ldquoother mssrdquo again the committee continues to mislead the readership)

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 to offset the overwhelming majority of manuscripts 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 Bohairic the Gothic and some others The Majority reads ldquoIf God has been glorified in him rdquo The KJV also is supported by 17 main unshycials 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)

HCSB ldquoSince he was a prophet he knew that God had sworn an oath to him to seat one of his descendants7 8 on his thronerdquoFootnotes read ldquo7 Other mss add according to the flesh to raise up the Messiah 8 Lit one from the fruit of his loinrdquo

(The NA reads ldquoTherefore being a prophet and knowing that God promised him with an oath that he would place one of his descendshyants on the throne rdquo)

Reads 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)

Reads 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 unshycialsrdquo 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 portions of them omit the underlined porshytions But the Majority text inshycludes them as do six other speshycified Greek mss plus the Harclean Most of the early Church Fathers oppose But Tershytullian (Latin d 220) whose exshytant writings number 36-8 (82) for the Textus Receptus was for the Byz Among the early Church Fathers only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

HCSB reads ldquoFor while we were still helpless at the appointed moment Christ died for the unshygodlyrdquo

(The HCSB English reading is acshyceptable with ldquostill helplessrdquo But ldquoappointed momentrdquo is a misshytranslation of kata kairon These two words together more specificshyally mean ldquodue timerdquo rather than ldquoappointed timerdquo Reads Strongrsquos Complete Word Study Concordashynce p 2596 [kata] ldquo[B] Of time ie of a period or point of time occasion season opportune time in due timerdquo Yes it is Godrsquos timshying 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 unshygodlyrdquo

(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 ungodlyrdquo

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

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculesrdquo] 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 translatshyors have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimshypotentrdquo ldquomore feeblerdquo and parshyallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powershylessrdquo is incorrect here The Greek asthenes does not refer to impotency in any instance in the NT The Majority text codices Aleph A C D [Greek only in 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 ldquoTherefore no condemn-ation now exists for those in Christ Jesus rdquo1 Footnote reads ldquo1 Other mss add who do not walk according to the flesh but according to the Spiritrdquo

(The HCSB translators have changed word order no doubt for brevityrsquos sake)

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 manuscripts Jesus who do not live according 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 250] as supporting the minority)

Again observe the NIV footnote referring to ldquosome later manusshycripts rdquo Most of the mss inshycorporating the last clauses of the verse are later than the authoritishyes supporting its absence but it is the Majority text which includes this portion 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 ldquoAs 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)

HCSB ldquoAs it is written How welcome9 are the feet of those10

who announce the gospel of good thingsrdquo Footnotes readldquo9 Or timely or beautiful 10 Other mss read feet of those who anshynounce the gospel of peace of those rdquo

(The Greek oraios in the NT only means ldquofairrdquo ldquocomelyrdquo or ldquobeaushytifulrdquomdashnot ldquowelcomerdquo)

Reads 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 manuscripts opshypose it)

Reads ldquo as it is written lsquoHow beautiful are the feet of those who bring good newsrsquordquo 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 proshyclaiming the gospel of the good [thingsnews]rsquordquo The modern vershysionsrsquo Greek source combines the last two phrases to summarize them as one Only four significshyant uncials one fragment [P46] some Greek cursives and the Coptic versions support the moderns

KJV HCSB 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 Son rdquo Modern translations inshyclude this verse unchanged yet they omit the above reference to Christ)

HCSB reads ldquoFor we will all stand before the judgment seat of Godrdquo4 Footnote reads ldquo4 Other mss read of Christrdquo

(Again ldquoother mssrdquo is deceptive)

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)

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 reading because it is upheld by four of their five beloved ldquoold uncialsrdquo codices Aleph (4th ) A (5th) B (4th) and C (5th) This may orishyginate from lower Christologyrsquos genesis in first century Gnostishycism Backing the Majority are eight significant uncials the Peshyshitta 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 bound19 as long as her husband is living But if her husband dies she is free to be married to anyone she wantsmdashonly in the Lordrdquo20 Footnotes read ldquo19 Other mss add by law20 Only a believerrdquo(Missing in the modern versions is the Greek nomon [nom´-own] 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 opinion the testimony of four of the five ldquoold uncialsrdquo outweighs the Greek Majority and overshywhelming overall witness)

Reads ldquoA woman is bound to her husband as long as he lives But if her husband dies she is free to marry anyone she wishes but he must belong to the Lordrdquo

The Majority text reading is as the KJV Others supporting it are the venerable Syriac Peshitta and the Harclean corrected versions of Aleph (2) and D (1) and more Omitting ldquobound by the lawrdquo complies with most of those ldquoearliest readingsrdquo including 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

HCSB ldquoTo the weak I became weak in order to win the weak I have become all things to all people so that I may by all means save 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 become all things to all men so that by all possible means I might save somerdquo

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 backslide to be shy come weak ) Joining the Majorshyity are the Peshitta Harklean Arshymenian 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 is7 for you Do this in remem-brance of Merdquo Footnote reads ldquo7 Other mss add brokenrdquo

(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 scrupulously attended and purishyfied for 1500 years before some ldquoauthoritiesrdquo found Aleph and B)

Reads ldquoThis is my body which is for you rdquo

(In both Greek source texts the word uper [hoop-ayr´] appears but a clearly poor contextual translation 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 refshyerence 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 respectively agree with the Majority

KJV HCSB 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

HCSB reads ldquoFor whoever eats and drinks without recognizing the body9 eats and drinks judgshyment on himselfrdquo Footnote reads ldquo9 Other mss read drinks unworthily not discerning the Lordrsquos bodyrdquo

NASB reads ldquoFor he who eats and drinks eats and drinks judgment 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 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 ldquounwortshyhilyrdquo and ldquobody of the Lordrdquo Partaking of the elements does not evoke Godrsquos judgment obvishyously but participating without due reverence for Christ and without forgiveness of onersquos felshylow man The vast majority supshyport 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 there is a new creation old things have passed away and look new things11 have comerdquoFootnote reads ldquo11Other mss read look all new thingsrdquo(ldquoAnyonerdquo or ldquoany manrdquo are the same in Greek but the NA Greek has kaina gegonon ldquothe new has comerdquo rather than gogone kaina ta tanta ldquoall things have become newrdquo)

NASB ldquoTherefore if anyone is in Christ he is a new creature the old things passed away beshyhold new things have comerdquo

(Just as the NIV following no footnote exists for any other readshying)

NIV 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 othshyer Greek mss several Vulgate and a few of the Peshitta Bohairshyic [Coptic] Armenian and Ethiopic)

Again the Majority text reads ldquoall thingsrdquo but modern commitshytees are infatuated with Aleph A B C D and P46 ldquoAllrdquo firmly acshycentuates that Christ has spiritushyally regenerated and redeemed each believer from the otherwise eternal ramifications of hisher depraved nature In the regenershyate person all is new Supporting the Byz are the Harclean Gothshyic 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

(The Greek word ldquoepiskenόōrdquo has unique meaning in this NT conshytext according to the Theological Dictionary of the New Testament [Abridged] p 1043)

HCSB ldquoBut He said to me lsquoMy grace is sufficient for you for power2 is perfected in weaknessrsquo Therefore I will most gladly boast all the more about my weaknesses so that Christrsquos power may reside in merdquo Footshynote reads ldquo2 Other mss read My powerrdquo

Reads 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 weaknesses 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 differshyence)

Reads 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

The NU text has substantial testishymony yet remains clearly overshywhelmed by more than 95 pershycent of extant Greek mss The HCSB and NASB are absolutely erroneous Not any power ldquois made perfect in weaknessrdquo but only Christrsquos power (Greek epishyskenόō in this unique context means ldquoto enter or take up residshyencerdquomdashnot ldquorest uponrdquo or ldquowork throughrdquo etc) Even two pubshylished 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 ldquoYou foolish Galatians Who has hypnotized you1 before whose eyes Jesus Christ was vividly portrayed2 as crucifiedrdquo Footnotes read ldquo1 Other mss add not to obey the truth 2 Other mss add among yourdquo

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 Beshyfore your very eyes Jesus Christ was clearly portrayed as crucishyfiedrdquo

The vast majority of the extant 5600-plus Greek NT mss include the clause omitted in the modern versions as well as six significant Greek and more One of Satanrsquos chiefest intentions is to separate believers from the truthmdashhence only partial truth presenshyted here

KJV HCSB 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

HCSB reads ldquoNow the promises were spoken to Abraham and to his seed He does not say ldquoand to seedsrdquo as though referring to many but and to your seed reshyferring to one who is Christ 17 And I say this the law which came 430 years later does not revoke a covenant that was preshyviously ratified by God16 so as to cancel the promiserdquo Footnote reads ldquo16 Other mss add in Christrdquo

(The HCSB a bit loosely follows the NA Greek but as often is the case in modern ldquoBiblesrdquo word orshyder is altered substantiallymdashno doubt for ldquoeasier readingrdquo And again as often is the case these modifications do not make the reading easier As for ldquoin Christrdquo the vast majority of Greek mss support the KJV reading as well as seven main Greek and six others the Syriac Peshitta [2nd] and Harclean [7th] the Armenian [5th] and more)

NASB reads ldquoNow the promshyises 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 invalshyidate a covenant previously ratishyfied by God so as to nullify the promiserdquo

(Notice how ldquoin Christrdquo is omitted from the phrase ldquoGod in Christrdquo again wrongfully dissociating Gods Son from the process Christ is the promised seed only through whom salvation comes This omission is incongruous with the previous reference to Christ here In addition no footnote appears to acknowledge any other reading)

NIV 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 promiserdquo

(Notice how ldquoin Christrdquo is omitted from the phrase ldquoGod in Christrdquo again wrongfully dissociating Gods Son from the process Christ is the promised seed only through whom salvation comes This omission is incongruous with the previous reference to Christ here In addition no footnote appears to acknowledge any other reading)

The Majority reading in v 17 is ldquoGod in Christrdquo The modern Greek critical apparatus (NU) based largely on deviant manushyscripts Sinaiticus (Aleph) and Vaticanus (B) omits the entire portion spanning ldquoAnd this I say God in Christrdquo No exshyplanation accompanies this serishyous omission 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 Opshyposing 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])

HCSB ldquoSo you are no longer a slave but a son and if a son then an heir through Godrdquo

(The fact that no footnote appears here to acknowledge the Majority and TR readings is simply despicshyable 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 unshycials Aleph A B C F and G plus some additional Greek mss as well as in P46 several Old Latin [2nd] the Vulgate and the Bohairic Armenian and some of the Ethiopic)

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 Jesus Christrdquo appears in six other Greek mss plus the Syriac Peshitta and Harclean and a few of the Ethiopic)

Omitting ldquothrough Christrdquo is a profound distortion of the docshytrine that all believers are heirs to God through Jesus ChristmdashONLY through Christ Five other NT verses state this dirshyectly or imply it Believers are indeed ldquoco-heirsrdquo with and through Christ but it is only through Christ that we receive our eternal inheritance ldquoThrough Christrdquo clearly establishes this doctrine here

KJV HCSB NASB NIV PROBLEMGalatians 615 mdash ldquoFor in Christ Jesus neither circumcision availeth any thing nor uncircumshycision but a new creaturerdquo

HCSB 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 circumcision anything nor unshycircumcision but a new creshyationrdquo(Again translators justify using this reading based largely on the authority of Codex B They also leverage the antiquity of P46 [3rd

cent Pauline epistles] the Syriac Harclean [7th] the Gothic [4th ] three other Greek plus some additional Greek Opposing are not only the Majority Greek but also nine significant uncials and six others the Vulgate and some others Even four of the five 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 MajorityTR KJV read that neither circumshycision nor uncircumcisionmdashalso metaphors for a purificational distinction within the OT disshypensationmdashhave any spiritual significance among believers)

The Majority text nine significshyant uncials the Old Latin and others under gird the KJV readshying 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 cirshycumcision has no true significshyance it is a ritual entirely disasshysociated from eternal kingdom applicability It is in Christ only that our lives have true significshyance

Ephesians 59 mdash ldquo(For the fruit of the Spirit is in all goodness and righteousness and truth)rdquo

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 dikaiosune [righteousness] as ldquorightrdquo This is 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 and theological understanding)

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 utilizshying some form of phōs [abstract light] in several locations of the New Testamentmdashrather than the correct pneuma [spirit wind life breath])

Reads ldquo for the fruit of the light consists in all goodness righteousness and truth) rdquo

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 righteousness 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)

HCSB ldquo since we are members of His body12rdquo Footnote reads ldquo12 Other mss add and of His flesh and of His bonesrdquo

(The NU Greek source textmdashunshyderlying all versions herein except for the KJVmdashreads ldquo for [or ldquobutrdquo] we are members of his bodyrdquo)

NASB reads ldquo because we are members of His bodyrdquo

(Like the NIV following the NASB does not acknowledge the Majority reading citing no others at all)

NIV reads ldquoFor we are memshybers of his bodyrdquo(Modern textual authority for this reading only comprises three of the five ldquoold uncialsrdquo P46 uncial 048 and more Greek the Ethiopshyic and the Sahidic and Bohairic This against the Majority Aleph-2 D Codex Psi [8th or 9th] five other major Greek and six others specified plus the Peshitta Harclean Armenian and Vulshygate)

The KJV stays with the Majorshyity text again The alternate reading found in minority MSS probably was an early scribal attempt to remove an indication of Christrsquos humanity The Mashyjority reading does more than simply refer to believers as the ldquobody of Christrdquo This is the process of sharing in Christrsquos death and resurrection

KJV HCSB 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 kenόō) ldquoto empty or abaserdquo in verse 7 but the KJV committee produced a more idiomatic translation)

HCSB ldquo who existing in the form of God did not consider equality with God as something to be used for His own advantshyage1 7 Instead He emptied Himself by assuming the form of a slave taking on the likeness of men rdquo Footnote readsldquo1 Or to be grasped or to be held on tordquo

(The HCSB translators properly translated eauton ekenose [ldquoempshytied Himselfrdquo]) ldquoAssumingrdquo is a very poor translation of the Greek lambōn ldquoto take ldquoto seizerdquo)

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 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 Godmdashbeshycause 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 contextual misuse of the Greek kenό-ō 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 accepting 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 ldquoBecause of these Godrsquos wrath comes on the disobedishyent3 rdquo Footnote reads ldquo3 Other mss omit on the disobedientrdquo

(The NA Greek reads ldquo sons of disobediencerdquo [uios tas apeitheias] not ldquothe disobedientrdquo [tou apei-theō] So the HCSB translators simply mistranslated this phrase Why For ldquoeasier readingrdquo and so it would have a contemporary ring)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobediencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disshyobediencerdquo

(The footnote casts doubtmdashonly two manuscriptsmdashon the validity of the reading Wrongfully conshyfusing)

Reads ldquoBecause of these the wrath of God is comingrdquo Footshynote reads ldquoSome early manushyscripts 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 ldquochildren 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 disobedishyencerdquo are unbelievers 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 unshyto the church of the Thessaloniashyns 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 Textus Receptus which sucshyceeded the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo)

HCSB reads ldquoPaul Silvanus and Timothy To the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace to you and peace1rdquo Foot-note reads ldquo1 Other mss add from God our Father and the Lord Jesus Christrdquo

(Both the NA27 and UBS3 Greek do not include ldquo from God our Father and the Lord Jesus Christrdquo No footnote even is included to reference another reading)

Reads 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 several Old Latin the Peshitta and Armenian plus some of the Coptic Sahidic [northern Egypt] and Ethiopic)

Reads ldquoPaul Silas and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footshynotes 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 corrupt in places) also read so The vilshylainous Vaticanus (B) supports the minority variant This may have been an early scribal atshytempt to ldquoeliminate repetitionrdquo as has been done historically by scribes some Fathers and by many modern translators

KJV HCSB 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 believed on in the world received up into gloryrdquo

HCSB ldquoAnd most certainly the mystery of godliness is great He3 was manifested in the flesh justified in the Spirit seen by angels preached among the Gentiles believed on in the world taken up in gloryrdquoFootnote reads ldquo3 Other mss read Godrdquo

(The NA reads ldquo Who [Os] was manifest in the fleshrdquomdashnot ldquoHerdquo The translators know that ldquoWhordquo is the reading appearing in among the fewest of MSS so they chose ldquoHerdquo instead)

Reads ldquoBy common confession great is the mystery of godlishyness He who was revealed in the flesh was vindicated in the Spirit seen by angels proshyclaimed among the nations beshylieved 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 Peshitta 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 vindicated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footshynote reads ldquoc16 Some manushyscripts 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 Eleven other specified Greek mss read ldquoGodrdquo plus a few of the Vulgate This is one of the foremost passhysages clearly establishing 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 ldquoIn fact we labor and strive1 for this because we have put our hope in the living God who is the Savior of everyone especially of those who believerdquoFootnote reads ldquo1 Other mss read and suffer reproachrdquo

The NASB also milder than the KJV reads ldquostriverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and struggling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reshyproachrdquo)

The NIV also mitigates the conshynotation 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 reproachrdquo places the rightful burden of discipleship and subsequent receipt of rebuke etc on the believer Jesus said that faithful believers will be reproached

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

HCSB reads ldquo and constant disagreement among men whose minds are depraved and deprived of the truth who imagine that godliness is a way to material gain2 Footnote reads ldquo2 Other mss add From such people withdraw yourselfrdquo

(The HCSB diverges from its own Greek source diephtharmenon anthropōn ton noun kai ldquomen who have been corrupted in their mind and rdquo Omitting the last sentence nullifies the doctrine of separation upon which believers are to center their lives)

NASB ldquo and constant fricshytion 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 ldquodeshyprivedrdquomdashthe 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 applicashytion of the word apestereacutemenōn in this context)

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd corshyrected) and five other major Greek plus the Syriac Peshitta (2nd) and Harclean (7th) others Defying are largely the Greek Aleph A D F G and 048 plus the Coptic Vulgate and some Byz Apparently some miffed scribe(s) waswere offended by the separatist doctrine prescribed by God through Paulmdashie ldquoWherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you mdash2 Corinthians 617

KJV HCSB 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

HCSB reads ldquoHe is the radiance2 of His glory the exact expression3 of His nature and He sustains all things by His powerful word After making purification for sins4 He sat down at the right hand of the Majesty on high5 rdquo Footnote reads ldquo2 Or reflection3 Or representation or copy or reproduction 5 Or He sat down on high at the right hand of the Majestyrdquo (ldquoPowerful wordrdquo is incorrectrdquo ldquoBy himselfrdquo is critical in Christrsquos atonement for man)

Reads ldquoAnd He is the radiance of His glory and exact represshyentation of His nature and upshyholds 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 representation of his being susshytaining all things by his powershyful word After he had provided purification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authorshyity It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Commentshyary Vol 3 p 527)

Majority text supports KJV readshying 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 modern vershysions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Cathshyolic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution inshyto 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

Reads ldquoFor to which of the angels did He ever say lsquoYou are My Son today I have become Your Father rdquo6 Footnote reads ldquo6 Or have begotten Yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but this usage is incorrect in this context God the Father has always been Jesusrsquo father He simply ldquobegotrdquo Christ in the flesh at Jesusrsquo earthly birth)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

NIV ldquoFor to which of the anshygels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relationship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Comshyplete Word Study Concordance (God had always been Jesusrsquo father but had ldquobegottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo( but this with an oath by him that said unshyto him The Lord sware and will not repent Thou art a priest for ever after the order of Melchiseshydec )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 beshying His chosen instruments)

HCSB ldquo but He with an oath made by the One who said to Him The Lord has sworn and He will not change His mind You are a priest forever7rdquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical word The Zondervan Greek and English Interlinear New Testament [NASBNIV] footnotes in the interlinear ldquoa kata ton tazin Melchizedek included in TR after aionardquo)

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 MSS 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 Scribes were known to have done this

KJV HCSB 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)

HCSB reads ldquoNow the Messiah has appeared high priest of the good things that have come3 In the greater and more perfect tabernacle not made with hands (that is not of this creation) rdquoFootnote reads ldquo3 Other mss read that are to comerdquo

(The NA Greek does not read ldquoMessiasrdquo but ldquoChristosrdquo though they both mean ldquoAnointed Onerdquo ldquoHave comerdquo is from the NA reading but it is incorrect ldquoOther mssrdquo How about the extant majority )

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 versions 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 manushyscripts are to comerdquo

(Against the majority of extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footnote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deceptionmdashmost 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 heavenly 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)

Reads ldquoFor you sympathized with the prisoners10 and accepted with joy the confiscation of your possessions knowing that you yourselves have a better and enduring possession11 rdquoFootnotes read ldquo10 Other mss read sympathized with my imprisonment 11 Other mss add in heavenrdquo

Reads ldquoFor you showed symshypathy to the prisoners and acshycepted 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)

Reads ldquoYou sympathized with those in prison and joyfully acshycepted 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 outshynumbered 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 inshysertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is difshyferent from the less-specific ldquoeternityrdquo and from ldquolasting posshysessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manuscripts P46 Aleph and D plus the more-relishyable 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 Latshyin 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

(Here is a place where the TR and Majority diverge the TR emphasshyizes Sararsquos role but the Byz does Abrahamrsquos)

HCSB ldquoBy faith even Sarah herself when she was barren reshyceived power to conceive offshyspring even though she was past the age since she12 considered that the One who had promised was faithfulrdquo Footnote readsldquo12 Or By faith Abraham even though he was past agemdashand Sarah herself was barrenmdashreceived the ability to procreate since he rdquo

Reads ldquoBy faith even Sarah herself received ability to conshyceive even beyond the proper time of life since she conshysidered Him faithful who had promisedrdquo

(The Zondervan interlinear inshyserts in the English ldquoAbraham was enabled to become a father rdquo )

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas enabled to become a father beshycause 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

Majority supports the KJV readshying The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB deshyfies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconstruct the original Scripshyturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV HCSB 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

HCSB ldquoThey were stoned35

they were sawed in two they died by the sword they wandered about in sheepskins in goatskins destitute afflicted and mistreatedrdquo Footnote reads ldquo35 Other mss add they were temptedrdquo

(The footnote indicates the transshylators were quite certain that ldquothey were temptedrdquo was a later scribal interpolation)

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 beshying destitute afflicted ill-treated rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English word here)

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

The Majority text supports the KJV Although the NU Greek source text supporting most modshyern versions excludes ldquowere temptedrdquo the NASB includes it anyway Again why are the translators defying their own source text Probably because they know that doing so is corshyrect Also note the NASB footshynotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven deny the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

Reads ldquoFoolish man Are you willing to learn that faith without works is uselessrdquo(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto perceiverdquo not ldquoto learnrdquo This is a bit of a stretch The HCSB an ldquooptimal equivalentrdquo is both faithful to opposing texts and paraphrastic in many instances)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5600-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 unprofitable or inactive)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) including one of the modern ldquocritical textrdquo keystones Codex Sinaiticus (Aleph) A and C-3 (3rd correcshyted) also support 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

HCSB reads ldquoAdulteresses2 Do you not know that friendship with the world is hostility toward God So whoever wants to be the worldrsquos friend becomes Godrsquos enemyrdquo Footnote readsldquo2 Other mss read Adulterers and adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Note how condescending and paraphrastic this rendering is Also note the typically drastic change in word order from the Greek)

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toshyward God Therefore whoever wishes to be a friend of the world makes himself an enemy of Godrdquo

(The UBS3 Greek also reads boulethe ldquomight planrdquo rather than ldquowishesrdquo)

Reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatred toward God Anyone who chooses to be a friend of the world beshycomes 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 As for the HCSB as usual its ldquostyl-izedrdquo contemporary wording seriously detracts from the majesty of Godrsquos Wordmdashwhich this version only portends to be

KJV HCSB 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)

HCSB ldquoBy obedience to the truth26 having purified your-selves27 for sincere love of the brothers love one another earnestly from a pure28

heart rdquo Footnotes readldquo26 Other mss add through the Spirit 27 Or purified your souls 28 Other mss omit pure heart rdquo

(Note word order change and omission of the footnoted material)

Reads ldquoSince you have in obedience to the truth purified your souls for a sincere love of the brethren fervently love one another from the heartrdquo Footshynote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support 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 purified yourselves by obeying the truth so that you have sinshycere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldest extant MSSmdashP72 [3rd century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majority text includes it as do six major uncials and some of the Armenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byzantine text Remember that the Greek always holds the greatest weight because it is the original source language of the New Testament

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)

Reads ldquoLike newborn infants desire the unadulterated spiritual milk so that you may grow by it in [your] salvation1rdquo Foot-notes read ldquoThe bracketed text has been added for clarity 1 Other mss omit in your salvationrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquo by it you may grow up to [or lsquointorsquo] salvationrdquo yet the translators change the word order and content and insert ldquo[your]rdquo Why Because they know that Peterrsquos readers already were saved so ldquogrow up to [or lsquointorsquo]rdquo is incorshyrect)

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) sal shy vationrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substishytuting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the Engshylish translation does not match the minority Greek source apparshyatus Also the translators appear to have reached a hybrid comshypromise with ldquoin respect tordquo subshystituted for ldquoup tordquo or ldquoup intordquo bridging the gap between 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 somewhat sensible reading (ldquoup in yourrdquo) but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarification [See KJV reading] And a believer does not ldquogrow up tordquo salvationmdashonly 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 Moorman of the contorted modern renderings resulting from numerous of the earliest MSS ldquoA classic salvation by works alteration which despite its uncial and versional support cannot possibly be right The NIV NASB translators did not translate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvationrdquo The translators did not do so literally because they knew the Greek to be non-docshytrinal (Salvation is a one-time event at a fixed moment mdashnot a process) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most Old Latin the Vulgate Peshitta and more

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)

HCSB reads ldquoHowever do this with gentleness and respect keeping your conscience clear so that when you are accused19

those who denounce your Chrisshytian life will be put to shame 17 For it is better to suffer for doshying good if that should be Godrsquos will than for doing evilrdquo Foot- notes read ldquo18 Other mss read when they speak against you as evildoersrdquo

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 cursives 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 conscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the righteous believer being falsely accused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significshyant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz Note how the HCSB diverges from its source (See NASBNIV)

KJV HCSB 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

HCSB reads ldquoTherefore since Christ suffered1 in the flesh2 arm yourselves also with the same resolve3mdashbecause the One who suffered in the flesh has finished with sinmdash rdquo Footnotes readldquo1 Other mss read suffered for us 2In the flesh probably means ldquoin human existencerdquo 3Or perspectshyive or attituderdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has suffered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attishytude because he who has sufshyfered in his body is done with sinrdquo

The Majority text Aleph-2 A and five other significant uncials plus the Harclean Armenian 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 Note footnote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

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 may be the origin)

Reads ldquo because no prophecy ever came by the will of man instead moved by the Holy Spirit men spoke from Godrdquo

(There is no footnote for any other reading Anechthe [from pheros] figuratively ldquowas born alongrdquo or ldquowas moved alongrdquo is correct)

Reads 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)

Reads 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 existshying Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essential modern-version pillar Codex B omits the wordmdashas do P72 P (9th) many Greek cursives 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

HCSB ldquoFor if God didnrsquot spare the angels who sinned but threw them down into Tartarus1 and delivered them to be kept in chains2 of darkness until judgment rdquo Footnotes read ldquo1Tartarus is a Gk name for a subterranean place of divine punishment lower than Hades 1Other mss read in pitsrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and comshymitted them to pits of darkness reserved for judgment rdquo

(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod)

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 manushyscripts into chains of darknessrdquo

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains of thick (utshyter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz 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)

Reads ldquo the heavens will pass away with a loud noise the elements will burn and be dissolved and the earth and the works on it will be disclosed2rdquo

(The NA reads ldquoin which the heavens will pass away with a rushing noise the elements will melt in the intense heat and the earth and its works will be exposedrdquo Notice how the HCSBrsquos ldquowill burn and be dissolvedrdquo and ldquowill be disclosedrdquo disagree with its own Greek source texts)

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 elements 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 meanshying ldquowill be discoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern versionsmdashfor pareshyleusontahai meaning ldquowillshall pass awayrdquo 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 mashynuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot follow their own Greek The Byz text is supported by six major uncials the Harclean Bohairic Ethiopic more

KJV HCSB 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)

HCSB reads ldquoBut if we walk in the light as He Himself is in the light we have fellowship with one another and the blood of Jesus His Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Ieshysou ldquoJesusrdquo This may be the resshyult of ancient scribal malice delibshyerately to disjoin the two terms which completely define Christrsquos identity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purshypose Christ and Messiah [Messishyas] each meaning ldquoAnointed Onerdquo In addition in the HCSB the translators have inserted ldquoHimselfrdquo which does not appear in the NA Greek Autos here meaning ldquoHerdquo is sufficient Also no footnote appears)

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 Jesus His Son cleanses us from all sinrdquo

(No footnote appears for any othshyer reading Again the NASB withholds information that its translators evidently think may confuse the reader concerning evidential weightmdasholder manushyscripts versus number of manushyscripts That is the translators hold back information because they are sold on the ldquoearliest mashynuscriptsrdquo rather than the overshywhelming 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 examples of lower Christology among the modern versions ldquoChristrdquo is sepshyarated from ldquoJesusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis enshytirely removed from some type of physical illumination in Godrsquos presence The NASB committee mistranslated ldquolightrdquo (Godrsquos esshysence) as evidently being a lit-eral manifestation of ldquophōsrdquo luminescence They also capitalized Light as if to further indicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Gnosticism) The Byz is supported by A and five other Greek uncials 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)

HCSB ldquoBut you have an anointshying from the Holy One and you all have knowledge6 rdquo Footnote reads ldquo6 Other mss read and you know all thingsrdquo

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the HCSB committee mistranslates as ldquo you all have knowledgerdquo despite the fact that ldquoknowledgerdquo does not appear in the Greek The HCSB translators misunderstood the phrase andor they thought contemporary readers would not comprehend [It took more than 100 translators to get this wrong] And once again ldquoother mssrdquo appears despite the fact that the vast majority of evidence opposes this reading)

NASB ldquoBut you have an anointing 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 Reference Number [ldquoSRNrdquo] 5545 But the translating commitshytee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointshying from the Holy One and all of you know the truthrdquo Footshynote reads ldquoSome manuscripts and you know all thingsrdquo

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 some Greek cursives and the Sahidic support this reading The meanshying of the verse is that as speshycified in the Jamieson-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 deceptshyive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

KJV HCSB 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

HCSB ldquoBut every spirit who does not confess Jesus2 is not from God This is the spirit of the antichrist you have heard that he is coming and he is already in the world nowrdquo Footnote reads ldquo2 Other mss read confess that Jesus has come in the fleshrdquo

(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 well The HCSB does not follow the NA Greek Both the NASB and the NIV more closely follow their Greek sourcemdashbut are incorrect)

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 always 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 always no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modshyern 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 translation below the Greek) yet the transshylators omit them in the accompashynying text as well as in their standard versionsmdashas you see at leftmdashof these translations Pro-modern usage against overshywhelming mss evidence Byz six Greek uncials the Peshitta and Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquo because the great day of Their24 wrath has come And who is able to standrdquo Footnote reads ldquo24 Other mss read Hisrdquo

(This scribal error is so obvious the correct one should be expecshyted Whose wrath Obviously Godrsquos which will punish the wicked Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo)

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

Reads ldquoFor the great day of their wrath has come and who can standrdquo

The Majority text joined by A P and 046 plus the Bohairic Arshymenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a pershysonal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immediately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Latin)

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

HCSB reads ldquoBlessed are those who wash their robes20 so that they may have the right to the tree of life and may enter the city by the gatesrdquo Footnote readsldquo20 Other mss read who keep His commandmentsrdquo

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 commandmentsrdquo The Byzantine (Majority) reads ldquoBlessed are those who do his commands rdquo Aleph and A opshypose (B truncated after Hebrews 913) Also supporting the Byz are the Philoxenian (6th) and Harclean the Bohairic and the Armenian

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

KJV HCSB 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

HCSB reads ldquoFor whoever eats and drinks without recognizing the body9 eats and drinks judgshyment on himselfrdquo Footnote reads ldquo9 Other mss read drinks unworthily not discerning the Lordrsquos bodyrdquo

NASB reads ldquoFor he who eats and drinks eats and drinks judgment 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 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 ldquounwortshyhilyrdquo and ldquobody of the Lordrdquo Partaking of the elements does not evoke Godrsquos judgment obvishyously but participating without due reverence for Christ and without forgiveness of onersquos felshylow man The vast majority supshyport 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 there is a new creation old things have passed away and look new things11 have comerdquoFootnote reads ldquo11Other mss read look all new thingsrdquo(ldquoAnyonerdquo or ldquoany manrdquo are the same in Greek but the NA Greek has kaina gegonon ldquothe new has comerdquo rather than gogone kaina ta tanta ldquoall things have become newrdquo)

NASB ldquoTherefore if anyone is in Christ he is a new creature the old things passed away beshyhold new things have comerdquo

(Just as the NIV following no footnote exists for any other readshying)

NIV 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 othshyer Greek mss several Vulgate and a few of the Peshitta Bohairshyic [Coptic] Armenian and Ethiopic)

Again the Majority text reads ldquoall thingsrdquo but modern commitshytees are infatuated with Aleph A B C D and P46 ldquoAllrdquo firmly acshycentuates that Christ has spiritushyally regenerated and redeemed each believer from the otherwise eternal ramifications of hisher depraved nature In the regenershyate person all is new Supporting the Byz are the Harclean Gothshyic 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

(The Greek word ldquoepiskenόōrdquo has unique meaning in this NT conshytext according to the Theological Dictionary of the New Testament [Abridged] p 1043)

HCSB ldquoBut He said to me lsquoMy grace is sufficient for you for power2 is perfected in weaknessrsquo Therefore I will most gladly boast all the more about my weaknesses so that Christrsquos power may reside in merdquo Footshynote reads ldquo2 Other mss read My powerrdquo

Reads 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 weaknesses 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 differshyence)

Reads 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

The NU text has substantial testishymony yet remains clearly overshywhelmed by more than 95 pershycent of extant Greek mss The HCSB and NASB are absolutely erroneous Not any power ldquois made perfect in weaknessrdquo but only Christrsquos power (Greek epishyskenόō in this unique context means ldquoto enter or take up residshyencerdquomdashnot ldquorest uponrdquo or ldquowork throughrdquo etc) Even two pubshylished 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 ldquoYou foolish Galatians Who has hypnotized you1 before whose eyes Jesus Christ was vividly portrayed2 as crucifiedrdquo Footnotes read ldquo1 Other mss add not to obey the truth 2 Other mss add among yourdquo

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 Beshyfore your very eyes Jesus Christ was clearly portrayed as crucishyfiedrdquo

The vast majority of the extant 5600-plus Greek NT mss include the clause omitted in the modern versions as well as six significant Greek and more One of Satanrsquos chiefest intentions is to separate believers from the truthmdashhence only partial truth presenshyted here

KJV HCSB 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

HCSB reads ldquoNow the promises were spoken to Abraham and to his seed He does not say ldquoand to seedsrdquo as though referring to many but and to your seed reshyferring to one who is Christ 17 And I say this the law which came 430 years later does not revoke a covenant that was preshyviously ratified by God16 so as to cancel the promiserdquo Footnote reads ldquo16 Other mss add in Christrdquo

(The HCSB a bit loosely follows the NA Greek but as often is the case in modern ldquoBiblesrdquo word orshyder is altered substantiallymdashno doubt for ldquoeasier readingrdquo And again as often is the case these modifications do not make the reading easier As for ldquoin Christrdquo the vast majority of Greek mss support the KJV reading as well as seven main Greek and six others the Syriac Peshitta [2nd] and Harclean [7th] the Armenian [5th] and more)

NASB reads ldquoNow the promshyises 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 invalshyidate a covenant previously ratishyfied by God so as to nullify the promiserdquo

(Notice how ldquoin Christrdquo is omitted from the phrase ldquoGod in Christrdquo again wrongfully dissociating Gods Son from the process Christ is the promised seed only through whom salvation comes This omission is incongruous with the previous reference to Christ here In addition no footnote appears to acknowledge any other reading)

NIV 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 promiserdquo

(Notice how ldquoin Christrdquo is omitted from the phrase ldquoGod in Christrdquo again wrongfully dissociating Gods Son from the process Christ is the promised seed only through whom salvation comes This omission is incongruous with the previous reference to Christ here In addition no footnote appears to acknowledge any other reading)

The Majority reading in v 17 is ldquoGod in Christrdquo The modern Greek critical apparatus (NU) based largely on deviant manushyscripts Sinaiticus (Aleph) and Vaticanus (B) omits the entire portion spanning ldquoAnd this I say God in Christrdquo No exshyplanation accompanies this serishyous omission 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 Opshyposing 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])

HCSB ldquoSo you are no longer a slave but a son and if a son then an heir through Godrdquo

(The fact that no footnote appears here to acknowledge the Majority and TR readings is simply despicshyable 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 unshycials Aleph A B C F and G plus some additional Greek mss as well as in P46 several Old Latin [2nd] the Vulgate and the Bohairic Armenian and some of the Ethiopic)

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 Jesus Christrdquo appears in six other Greek mss plus the Syriac Peshitta and Harclean and a few of the Ethiopic)

Omitting ldquothrough Christrdquo is a profound distortion of the docshytrine that all believers are heirs to God through Jesus ChristmdashONLY through Christ Five other NT verses state this dirshyectly or imply it Believers are indeed ldquoco-heirsrdquo with and through Christ but it is only through Christ that we receive our eternal inheritance ldquoThrough Christrdquo clearly establishes this doctrine here

KJV HCSB NASB NIV PROBLEMGalatians 615 mdash ldquoFor in Christ Jesus neither circumcision availeth any thing nor uncircumshycision but a new creaturerdquo

HCSB 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 circumcision anything nor unshycircumcision but a new creshyationrdquo(Again translators justify using this reading based largely on the authority of Codex B They also leverage the antiquity of P46 [3rd

cent Pauline epistles] the Syriac Harclean [7th] the Gothic [4th ] three other Greek plus some additional Greek Opposing are not only the Majority Greek but also nine significant uncials and six others the Vulgate and some others Even four of the five 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 MajorityTR KJV read that neither circumshycision nor uncircumcisionmdashalso metaphors for a purificational distinction within the OT disshypensationmdashhave any spiritual significance among believers)

The Majority text nine significshyant uncials the Old Latin and others under gird the KJV readshying 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 cirshycumcision has no true significshyance it is a ritual entirely disasshysociated from eternal kingdom applicability It is in Christ only that our lives have true significshyance

Ephesians 59 mdash ldquo(For the fruit of the Spirit is in all goodness and righteousness and truth)rdquo

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 dikaiosune [righteousness] as ldquorightrdquo This is 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 and theological understanding)

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 utilizshying some form of phōs [abstract light] in several locations of the New Testamentmdashrather than the correct pneuma [spirit wind life breath])

Reads ldquo for the fruit of the light consists in all goodness righteousness and truth) rdquo

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 righteousness 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)

HCSB ldquo since we are members of His body12rdquo Footnote reads ldquo12 Other mss add and of His flesh and of His bonesrdquo

(The NU Greek source textmdashunshyderlying all versions herein except for the KJVmdashreads ldquo for [or ldquobutrdquo] we are members of his bodyrdquo)

NASB reads ldquo because we are members of His bodyrdquo

(Like the NIV following the NASB does not acknowledge the Majority reading citing no others at all)

NIV reads ldquoFor we are memshybers of his bodyrdquo(Modern textual authority for this reading only comprises three of the five ldquoold uncialsrdquo P46 uncial 048 and more Greek the Ethiopshyic and the Sahidic and Bohairic This against the Majority Aleph-2 D Codex Psi [8th or 9th] five other major Greek and six others specified plus the Peshitta Harclean Armenian and Vulshygate)

The KJV stays with the Majorshyity text again The alternate reading found in minority MSS probably was an early scribal attempt to remove an indication of Christrsquos humanity The Mashyjority reading does more than simply refer to believers as the ldquobody of Christrdquo This is the process of sharing in Christrsquos death and resurrection

KJV HCSB 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 kenόō) ldquoto empty or abaserdquo in verse 7 but the KJV committee produced a more idiomatic translation)

HCSB ldquo who existing in the form of God did not consider equality with God as something to be used for His own advantshyage1 7 Instead He emptied Himself by assuming the form of a slave taking on the likeness of men rdquo Footnote readsldquo1 Or to be grasped or to be held on tordquo

(The HCSB translators properly translated eauton ekenose [ldquoempshytied Himselfrdquo]) ldquoAssumingrdquo is a very poor translation of the Greek lambōn ldquoto take ldquoto seizerdquo)

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 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 Godmdashbeshycause 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 contextual misuse of the Greek kenό-ō 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 accepting 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 ldquoBecause of these Godrsquos wrath comes on the disobedishyent3 rdquo Footnote reads ldquo3 Other mss omit on the disobedientrdquo

(The NA Greek reads ldquo sons of disobediencerdquo [uios tas apeitheias] not ldquothe disobedientrdquo [tou apei-theō] So the HCSB translators simply mistranslated this phrase Why For ldquoeasier readingrdquo and so it would have a contemporary ring)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobediencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disshyobediencerdquo

(The footnote casts doubtmdashonly two manuscriptsmdashon the validity of the reading Wrongfully conshyfusing)

Reads ldquoBecause of these the wrath of God is comingrdquo Footshynote reads ldquoSome early manushyscripts 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 ldquochildren 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 disobedishyencerdquo are unbelievers 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 unshyto the church of the Thessaloniashyns 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 Textus Receptus which sucshyceeded the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo)

HCSB reads ldquoPaul Silvanus and Timothy To the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace to you and peace1rdquo Foot-note reads ldquo1 Other mss add from God our Father and the Lord Jesus Christrdquo

(Both the NA27 and UBS3 Greek do not include ldquo from God our Father and the Lord Jesus Christrdquo No footnote even is included to reference another reading)

Reads 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 several Old Latin the Peshitta and Armenian plus some of the Coptic Sahidic [northern Egypt] and Ethiopic)

Reads ldquoPaul Silas and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footshynotes 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 corrupt in places) also read so The vilshylainous Vaticanus (B) supports the minority variant This may have been an early scribal atshytempt to ldquoeliminate repetitionrdquo as has been done historically by scribes some Fathers and by many modern translators

KJV HCSB 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 believed on in the world received up into gloryrdquo

HCSB ldquoAnd most certainly the mystery of godliness is great He3 was manifested in the flesh justified in the Spirit seen by angels preached among the Gentiles believed on in the world taken up in gloryrdquoFootnote reads ldquo3 Other mss read Godrdquo

(The NA reads ldquo Who [Os] was manifest in the fleshrdquomdashnot ldquoHerdquo The translators know that ldquoWhordquo is the reading appearing in among the fewest of MSS so they chose ldquoHerdquo instead)

Reads ldquoBy common confession great is the mystery of godlishyness He who was revealed in the flesh was vindicated in the Spirit seen by angels proshyclaimed among the nations beshylieved 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 Peshitta 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 vindicated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footshynote reads ldquoc16 Some manushyscripts 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 Eleven other specified Greek mss read ldquoGodrdquo plus a few of the Vulgate This is one of the foremost passhysages clearly establishing 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 ldquoIn fact we labor and strive1 for this because we have put our hope in the living God who is the Savior of everyone especially of those who believerdquoFootnote reads ldquo1 Other mss read and suffer reproachrdquo

The NASB also milder than the KJV reads ldquostriverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and struggling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reshyproachrdquo)

The NIV also mitigates the conshynotation 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 reproachrdquo places the rightful burden of discipleship and subsequent receipt of rebuke etc on the believer Jesus said that faithful believers will be reproached

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

HCSB reads ldquo and constant disagreement among men whose minds are depraved and deprived of the truth who imagine that godliness is a way to material gain2 Footnote reads ldquo2 Other mss add From such people withdraw yourselfrdquo

(The HCSB diverges from its own Greek source diephtharmenon anthropōn ton noun kai ldquomen who have been corrupted in their mind and rdquo Omitting the last sentence nullifies the doctrine of separation upon which believers are to center their lives)

NASB ldquo and constant fricshytion 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 ldquodeshyprivedrdquomdashthe 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 applicashytion of the word apestereacutemenōn in this context)

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd corshyrected) and five other major Greek plus the Syriac Peshitta (2nd) and Harclean (7th) others Defying are largely the Greek Aleph A D F G and 048 plus the Coptic Vulgate and some Byz Apparently some miffed scribe(s) waswere offended by the separatist doctrine prescribed by God through Paulmdashie ldquoWherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you mdash2 Corinthians 617

KJV HCSB 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

HCSB reads ldquoHe is the radiance2 of His glory the exact expression3 of His nature and He sustains all things by His powerful word After making purification for sins4 He sat down at the right hand of the Majesty on high5 rdquo Footnote reads ldquo2 Or reflection3 Or representation or copy or reproduction 5 Or He sat down on high at the right hand of the Majestyrdquo (ldquoPowerful wordrdquo is incorrectrdquo ldquoBy himselfrdquo is critical in Christrsquos atonement for man)

Reads ldquoAnd He is the radiance of His glory and exact represshyentation of His nature and upshyholds 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 representation of his being susshytaining all things by his powershyful word After he had provided purification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authorshyity It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Commentshyary Vol 3 p 527)

Majority text supports KJV readshying 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 modern vershysions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Cathshyolic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution inshyto 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

Reads ldquoFor to which of the angels did He ever say lsquoYou are My Son today I have become Your Father rdquo6 Footnote reads ldquo6 Or have begotten Yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but this usage is incorrect in this context God the Father has always been Jesusrsquo father He simply ldquobegotrdquo Christ in the flesh at Jesusrsquo earthly birth)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

NIV ldquoFor to which of the anshygels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relationship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Comshyplete Word Study Concordance (God had always been Jesusrsquo father but had ldquobegottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo( but this with an oath by him that said unshyto him The Lord sware and will not repent Thou art a priest for ever after the order of Melchiseshydec )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 beshying His chosen instruments)

HCSB ldquo but He with an oath made by the One who said to Him The Lord has sworn and He will not change His mind You are a priest forever7rdquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical word The Zondervan Greek and English Interlinear New Testament [NASBNIV] footnotes in the interlinear ldquoa kata ton tazin Melchizedek included in TR after aionardquo)

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 MSS 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 Scribes were known to have done this

KJV HCSB 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)

HCSB reads ldquoNow the Messiah has appeared high priest of the good things that have come3 In the greater and more perfect tabernacle not made with hands (that is not of this creation) rdquoFootnote reads ldquo3 Other mss read that are to comerdquo

(The NA Greek does not read ldquoMessiasrdquo but ldquoChristosrdquo though they both mean ldquoAnointed Onerdquo ldquoHave comerdquo is from the NA reading but it is incorrect ldquoOther mssrdquo How about the extant majority )

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 versions 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 manushyscripts are to comerdquo

(Against the majority of extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footnote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deceptionmdashmost 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 heavenly 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)

Reads ldquoFor you sympathized with the prisoners10 and accepted with joy the confiscation of your possessions knowing that you yourselves have a better and enduring possession11 rdquoFootnotes read ldquo10 Other mss read sympathized with my imprisonment 11 Other mss add in heavenrdquo

Reads ldquoFor you showed symshypathy to the prisoners and acshycepted 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)

Reads ldquoYou sympathized with those in prison and joyfully acshycepted 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 outshynumbered 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 inshysertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is difshyferent from the less-specific ldquoeternityrdquo and from ldquolasting posshysessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manuscripts P46 Aleph and D plus the more-relishyable 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 Latshyin 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

(Here is a place where the TR and Majority diverge the TR emphasshyizes Sararsquos role but the Byz does Abrahamrsquos)

HCSB ldquoBy faith even Sarah herself when she was barren reshyceived power to conceive offshyspring even though she was past the age since she12 considered that the One who had promised was faithfulrdquo Footnote readsldquo12 Or By faith Abraham even though he was past agemdashand Sarah herself was barrenmdashreceived the ability to procreate since he rdquo

Reads ldquoBy faith even Sarah herself received ability to conshyceive even beyond the proper time of life since she conshysidered Him faithful who had promisedrdquo

(The Zondervan interlinear inshyserts in the English ldquoAbraham was enabled to become a father rdquo )

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas enabled to become a father beshycause 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

Majority supports the KJV readshying The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB deshyfies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconstruct the original Scripshyturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV HCSB 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

HCSB ldquoThey were stoned35

they were sawed in two they died by the sword they wandered about in sheepskins in goatskins destitute afflicted and mistreatedrdquo Footnote reads ldquo35 Other mss add they were temptedrdquo

(The footnote indicates the transshylators were quite certain that ldquothey were temptedrdquo was a later scribal interpolation)

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 beshying destitute afflicted ill-treated rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English word here)

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

The Majority text supports the KJV Although the NU Greek source text supporting most modshyern versions excludes ldquowere temptedrdquo the NASB includes it anyway Again why are the translators defying their own source text Probably because they know that doing so is corshyrect Also note the NASB footshynotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven deny the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

Reads ldquoFoolish man Are you willing to learn that faith without works is uselessrdquo(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto perceiverdquo not ldquoto learnrdquo This is a bit of a stretch The HCSB an ldquooptimal equivalentrdquo is both faithful to opposing texts and paraphrastic in many instances)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5600-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 unprofitable or inactive)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) including one of the modern ldquocritical textrdquo keystones Codex Sinaiticus (Aleph) A and C-3 (3rd correcshyted) also support 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

HCSB reads ldquoAdulteresses2 Do you not know that friendship with the world is hostility toward God So whoever wants to be the worldrsquos friend becomes Godrsquos enemyrdquo Footnote readsldquo2 Other mss read Adulterers and adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Note how condescending and paraphrastic this rendering is Also note the typically drastic change in word order from the Greek)

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toshyward God Therefore whoever wishes to be a friend of the world makes himself an enemy of Godrdquo

(The UBS3 Greek also reads boulethe ldquomight planrdquo rather than ldquowishesrdquo)

Reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatred toward God Anyone who chooses to be a friend of the world beshycomes 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 As for the HCSB as usual its ldquostyl-izedrdquo contemporary wording seriously detracts from the majesty of Godrsquos Wordmdashwhich this version only portends to be

KJV HCSB 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)

HCSB ldquoBy obedience to the truth26 having purified your-selves27 for sincere love of the brothers love one another earnestly from a pure28

heart rdquo Footnotes readldquo26 Other mss add through the Spirit 27 Or purified your souls 28 Other mss omit pure heart rdquo

(Note word order change and omission of the footnoted material)

Reads ldquoSince you have in obedience to the truth purified your souls for a sincere love of the brethren fervently love one another from the heartrdquo Footshynote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support 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 purified yourselves by obeying the truth so that you have sinshycere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldest extant MSSmdashP72 [3rd century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majority text includes it as do six major uncials and some of the Armenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byzantine text Remember that the Greek always holds the greatest weight because it is the original source language of the New Testament

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)

Reads ldquoLike newborn infants desire the unadulterated spiritual milk so that you may grow by it in [your] salvation1rdquo Foot-notes read ldquoThe bracketed text has been added for clarity 1 Other mss omit in your salvationrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquo by it you may grow up to [or lsquointorsquo] salvationrdquo yet the translators change the word order and content and insert ldquo[your]rdquo Why Because they know that Peterrsquos readers already were saved so ldquogrow up to [or lsquointorsquo]rdquo is incorshyrect)

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) sal shy vationrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substishytuting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the Engshylish translation does not match the minority Greek source apparshyatus Also the translators appear to have reached a hybrid comshypromise with ldquoin respect tordquo subshystituted for ldquoup tordquo or ldquoup intordquo bridging the gap between 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 somewhat sensible reading (ldquoup in yourrdquo) but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarification [See KJV reading] And a believer does not ldquogrow up tordquo salvationmdashonly 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 Moorman of the contorted modern renderings resulting from numerous of the earliest MSS ldquoA classic salvation by works alteration which despite its uncial and versional support cannot possibly be right The NIV NASB translators did not translate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvationrdquo The translators did not do so literally because they knew the Greek to be non-docshytrinal (Salvation is a one-time event at a fixed moment mdashnot a process) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most Old Latin the Vulgate Peshitta and more

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)

HCSB reads ldquoHowever do this with gentleness and respect keeping your conscience clear so that when you are accused19

those who denounce your Chrisshytian life will be put to shame 17 For it is better to suffer for doshying good if that should be Godrsquos will than for doing evilrdquo Foot- notes read ldquo18 Other mss read when they speak against you as evildoersrdquo

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 cursives 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 conscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the righteous believer being falsely accused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significshyant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz Note how the HCSB diverges from its source (See NASBNIV)

KJV HCSB 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

HCSB reads ldquoTherefore since Christ suffered1 in the flesh2 arm yourselves also with the same resolve3mdashbecause the One who suffered in the flesh has finished with sinmdash rdquo Footnotes readldquo1 Other mss read suffered for us 2In the flesh probably means ldquoin human existencerdquo 3Or perspectshyive or attituderdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has suffered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attishytude because he who has sufshyfered in his body is done with sinrdquo

The Majority text Aleph-2 A and five other significant uncials plus the Harclean Armenian 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 Note footnote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

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 may be the origin)

Reads ldquo because no prophecy ever came by the will of man instead moved by the Holy Spirit men spoke from Godrdquo

(There is no footnote for any other reading Anechthe [from pheros] figuratively ldquowas born alongrdquo or ldquowas moved alongrdquo is correct)

Reads 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)

Reads 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 existshying Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essential modern-version pillar Codex B omits the wordmdashas do P72 P (9th) many Greek cursives 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

HCSB ldquoFor if God didnrsquot spare the angels who sinned but threw them down into Tartarus1 and delivered them to be kept in chains2 of darkness until judgment rdquo Footnotes read ldquo1Tartarus is a Gk name for a subterranean place of divine punishment lower than Hades 1Other mss read in pitsrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and comshymitted them to pits of darkness reserved for judgment rdquo

(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod)

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 manushyscripts into chains of darknessrdquo

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains of thick (utshyter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz 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)

Reads ldquo the heavens will pass away with a loud noise the elements will burn and be dissolved and the earth and the works on it will be disclosed2rdquo

(The NA reads ldquoin which the heavens will pass away with a rushing noise the elements will melt in the intense heat and the earth and its works will be exposedrdquo Notice how the HCSBrsquos ldquowill burn and be dissolvedrdquo and ldquowill be disclosedrdquo disagree with its own Greek source texts)

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 elements 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 meanshying ldquowill be discoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern versionsmdashfor pareshyleusontahai meaning ldquowillshall pass awayrdquo 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 mashynuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot follow their own Greek The Byz text is supported by six major uncials the Harclean Bohairic Ethiopic more

KJV HCSB 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)

HCSB reads ldquoBut if we walk in the light as He Himself is in the light we have fellowship with one another and the blood of Jesus His Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Ieshysou ldquoJesusrdquo This may be the resshyult of ancient scribal malice delibshyerately to disjoin the two terms which completely define Christrsquos identity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purshypose Christ and Messiah [Messishyas] each meaning ldquoAnointed Onerdquo In addition in the HCSB the translators have inserted ldquoHimselfrdquo which does not appear in the NA Greek Autos here meaning ldquoHerdquo is sufficient Also no footnote appears)

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 Jesus His Son cleanses us from all sinrdquo

(No footnote appears for any othshyer reading Again the NASB withholds information that its translators evidently think may confuse the reader concerning evidential weightmdasholder manushyscripts versus number of manushyscripts That is the translators hold back information because they are sold on the ldquoearliest mashynuscriptsrdquo rather than the overshywhelming 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 examples of lower Christology among the modern versions ldquoChristrdquo is sepshyarated from ldquoJesusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis enshytirely removed from some type of physical illumination in Godrsquos presence The NASB committee mistranslated ldquolightrdquo (Godrsquos esshysence) as evidently being a lit-eral manifestation of ldquophōsrdquo luminescence They also capitalized Light as if to further indicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Gnosticism) The Byz is supported by A and five other Greek uncials 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)

HCSB ldquoBut you have an anointshying from the Holy One and you all have knowledge6 rdquo Footnote reads ldquo6 Other mss read and you know all thingsrdquo

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the HCSB committee mistranslates as ldquo you all have knowledgerdquo despite the fact that ldquoknowledgerdquo does not appear in the Greek The HCSB translators misunderstood the phrase andor they thought contemporary readers would not comprehend [It took more than 100 translators to get this wrong] And once again ldquoother mssrdquo appears despite the fact that the vast majority of evidence opposes this reading)

NASB ldquoBut you have an anointing 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 Reference Number [ldquoSRNrdquo] 5545 But the translating commitshytee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointshying from the Holy One and all of you know the truthrdquo Footshynote reads ldquoSome manuscripts and you know all thingsrdquo

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 some Greek cursives and the Sahidic support this reading The meanshying of the verse is that as speshycified in the Jamieson-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 deceptshyive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

KJV HCSB 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

HCSB ldquoBut every spirit who does not confess Jesus2 is not from God This is the spirit of the antichrist you have heard that he is coming and he is already in the world nowrdquo Footnote reads ldquo2 Other mss read confess that Jesus has come in the fleshrdquo

(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 well The HCSB does not follow the NA Greek Both the NASB and the NIV more closely follow their Greek sourcemdashbut are incorrect)

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 always 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 always no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modshyern 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 translation below the Greek) yet the transshylators omit them in the accompashynying text as well as in their standard versionsmdashas you see at leftmdashof these translations Pro-modern usage against overshywhelming mss evidence Byz six Greek uncials the Peshitta and Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquo because the great day of Their24 wrath has come And who is able to standrdquo Footnote reads ldquo24 Other mss read Hisrdquo

(This scribal error is so obvious the correct one should be expecshyted Whose wrath Obviously Godrsquos which will punish the wicked Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo)

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

Reads ldquoFor the great day of their wrath has come and who can standrdquo

The Majority text joined by A P and 046 plus the Bohairic Arshymenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a pershysonal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immediately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Latin)

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

HCSB reads ldquoBlessed are those who wash their robes20 so that they may have the right to the tree of life and may enter the city by the gatesrdquo Footnote readsldquo20 Other mss read who keep His commandmentsrdquo

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 commandmentsrdquo The Byzantine (Majority) reads ldquoBlessed are those who do his commands rdquo Aleph and A opshypose (B truncated after Hebrews 913) Also supporting the Byz are the Philoxenian (6th) and Harclean the Bohairic and the Armenian

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

KJV HCSB 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

HCSB reads ldquoNow the promises were spoken to Abraham and to his seed He does not say ldquoand to seedsrdquo as though referring to many but and to your seed reshyferring to one who is Christ 17 And I say this the law which came 430 years later does not revoke a covenant that was preshyviously ratified by God16 so as to cancel the promiserdquo Footnote reads ldquo16 Other mss add in Christrdquo

(The HCSB a bit loosely follows the NA Greek but as often is the case in modern ldquoBiblesrdquo word orshyder is altered substantiallymdashno doubt for ldquoeasier readingrdquo And again as often is the case these modifications do not make the reading easier As for ldquoin Christrdquo the vast majority of Greek mss support the KJV reading as well as seven main Greek and six others the Syriac Peshitta [2nd] and Harclean [7th] the Armenian [5th] and more)

NASB reads ldquoNow the promshyises 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 invalshyidate a covenant previously ratishyfied by God so as to nullify the promiserdquo

(Notice how ldquoin Christrdquo is omitted from the phrase ldquoGod in Christrdquo again wrongfully dissociating Gods Son from the process Christ is the promised seed only through whom salvation comes This omission is incongruous with the previous reference to Christ here In addition no footnote appears to acknowledge any other reading)

NIV 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 promiserdquo

(Notice how ldquoin Christrdquo is omitted from the phrase ldquoGod in Christrdquo again wrongfully dissociating Gods Son from the process Christ is the promised seed only through whom salvation comes This omission is incongruous with the previous reference to Christ here In addition no footnote appears to acknowledge any other reading)

The Majority reading in v 17 is ldquoGod in Christrdquo The modern Greek critical apparatus (NU) based largely on deviant manushyscripts Sinaiticus (Aleph) and Vaticanus (B) omits the entire portion spanning ldquoAnd this I say God in Christrdquo No exshyplanation accompanies this serishyous omission 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 Opshyposing 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])

HCSB ldquoSo you are no longer a slave but a son and if a son then an heir through Godrdquo

(The fact that no footnote appears here to acknowledge the Majority and TR readings is simply despicshyable 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 unshycials Aleph A B C F and G plus some additional Greek mss as well as in P46 several Old Latin [2nd] the Vulgate and the Bohairic Armenian and some of the Ethiopic)

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 Jesus Christrdquo appears in six other Greek mss plus the Syriac Peshitta and Harclean and a few of the Ethiopic)

Omitting ldquothrough Christrdquo is a profound distortion of the docshytrine that all believers are heirs to God through Jesus ChristmdashONLY through Christ Five other NT verses state this dirshyectly or imply it Believers are indeed ldquoco-heirsrdquo with and through Christ but it is only through Christ that we receive our eternal inheritance ldquoThrough Christrdquo clearly establishes this doctrine here

KJV HCSB NASB NIV PROBLEMGalatians 615 mdash ldquoFor in Christ Jesus neither circumcision availeth any thing nor uncircumshycision but a new creaturerdquo

HCSB 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 circumcision anything nor unshycircumcision but a new creshyationrdquo(Again translators justify using this reading based largely on the authority of Codex B They also leverage the antiquity of P46 [3rd

cent Pauline epistles] the Syriac Harclean [7th] the Gothic [4th ] three other Greek plus some additional Greek Opposing are not only the Majority Greek but also nine significant uncials and six others the Vulgate and some others Even four of the five 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 MajorityTR KJV read that neither circumshycision nor uncircumcisionmdashalso metaphors for a purificational distinction within the OT disshypensationmdashhave any spiritual significance among believers)

The Majority text nine significshyant uncials the Old Latin and others under gird the KJV readshying 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 cirshycumcision has no true significshyance it is a ritual entirely disasshysociated from eternal kingdom applicability It is in Christ only that our lives have true significshyance

Ephesians 59 mdash ldquo(For the fruit of the Spirit is in all goodness and righteousness and truth)rdquo

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 dikaiosune [righteousness] as ldquorightrdquo This is 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 and theological understanding)

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 utilizshying some form of phōs [abstract light] in several locations of the New Testamentmdashrather than the correct pneuma [spirit wind life breath])

Reads ldquo for the fruit of the light consists in all goodness righteousness and truth) rdquo

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 righteousness 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)

HCSB ldquo since we are members of His body12rdquo Footnote reads ldquo12 Other mss add and of His flesh and of His bonesrdquo

(The NU Greek source textmdashunshyderlying all versions herein except for the KJVmdashreads ldquo for [or ldquobutrdquo] we are members of his bodyrdquo)

NASB reads ldquo because we are members of His bodyrdquo

(Like the NIV following the NASB does not acknowledge the Majority reading citing no others at all)

NIV reads ldquoFor we are memshybers of his bodyrdquo(Modern textual authority for this reading only comprises three of the five ldquoold uncialsrdquo P46 uncial 048 and more Greek the Ethiopshyic and the Sahidic and Bohairic This against the Majority Aleph-2 D Codex Psi [8th or 9th] five other major Greek and six others specified plus the Peshitta Harclean Armenian and Vulshygate)

The KJV stays with the Majorshyity text again The alternate reading found in minority MSS probably was an early scribal attempt to remove an indication of Christrsquos humanity The Mashyjority reading does more than simply refer to believers as the ldquobody of Christrdquo This is the process of sharing in Christrsquos death and resurrection

KJV HCSB 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 kenόō) ldquoto empty or abaserdquo in verse 7 but the KJV committee produced a more idiomatic translation)

HCSB ldquo who existing in the form of God did not consider equality with God as something to be used for His own advantshyage1 7 Instead He emptied Himself by assuming the form of a slave taking on the likeness of men rdquo Footnote readsldquo1 Or to be grasped or to be held on tordquo

(The HCSB translators properly translated eauton ekenose [ldquoempshytied Himselfrdquo]) ldquoAssumingrdquo is a very poor translation of the Greek lambōn ldquoto take ldquoto seizerdquo)

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 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 Godmdashbeshycause 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 contextual misuse of the Greek kenό-ō 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 accepting 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 ldquoBecause of these Godrsquos wrath comes on the disobedishyent3 rdquo Footnote reads ldquo3 Other mss omit on the disobedientrdquo

(The NA Greek reads ldquo sons of disobediencerdquo [uios tas apeitheias] not ldquothe disobedientrdquo [tou apei-theō] So the HCSB translators simply mistranslated this phrase Why For ldquoeasier readingrdquo and so it would have a contemporary ring)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobediencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disshyobediencerdquo

(The footnote casts doubtmdashonly two manuscriptsmdashon the validity of the reading Wrongfully conshyfusing)

Reads ldquoBecause of these the wrath of God is comingrdquo Footshynote reads ldquoSome early manushyscripts 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 ldquochildren 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 disobedishyencerdquo are unbelievers 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 unshyto the church of the Thessaloniashyns 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 Textus Receptus which sucshyceeded the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo)

HCSB reads ldquoPaul Silvanus and Timothy To the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace to you and peace1rdquo Foot-note reads ldquo1 Other mss add from God our Father and the Lord Jesus Christrdquo

(Both the NA27 and UBS3 Greek do not include ldquo from God our Father and the Lord Jesus Christrdquo No footnote even is included to reference another reading)

Reads 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 several Old Latin the Peshitta and Armenian plus some of the Coptic Sahidic [northern Egypt] and Ethiopic)

Reads ldquoPaul Silas and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footshynotes 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 corrupt in places) also read so The vilshylainous Vaticanus (B) supports the minority variant This may have been an early scribal atshytempt to ldquoeliminate repetitionrdquo as has been done historically by scribes some Fathers and by many modern translators

KJV HCSB 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 believed on in the world received up into gloryrdquo

HCSB ldquoAnd most certainly the mystery of godliness is great He3 was manifested in the flesh justified in the Spirit seen by angels preached among the Gentiles believed on in the world taken up in gloryrdquoFootnote reads ldquo3 Other mss read Godrdquo

(The NA reads ldquo Who [Os] was manifest in the fleshrdquomdashnot ldquoHerdquo The translators know that ldquoWhordquo is the reading appearing in among the fewest of MSS so they chose ldquoHerdquo instead)

Reads ldquoBy common confession great is the mystery of godlishyness He who was revealed in the flesh was vindicated in the Spirit seen by angels proshyclaimed among the nations beshylieved 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 Peshitta 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 vindicated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footshynote reads ldquoc16 Some manushyscripts 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 Eleven other specified Greek mss read ldquoGodrdquo plus a few of the Vulgate This is one of the foremost passhysages clearly establishing 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 ldquoIn fact we labor and strive1 for this because we have put our hope in the living God who is the Savior of everyone especially of those who believerdquoFootnote reads ldquo1 Other mss read and suffer reproachrdquo

The NASB also milder than the KJV reads ldquostriverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and struggling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reshyproachrdquo)

The NIV also mitigates the conshynotation 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 reproachrdquo places the rightful burden of discipleship and subsequent receipt of rebuke etc on the believer Jesus said that faithful believers will be reproached

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

HCSB reads ldquo and constant disagreement among men whose minds are depraved and deprived of the truth who imagine that godliness is a way to material gain2 Footnote reads ldquo2 Other mss add From such people withdraw yourselfrdquo

(The HCSB diverges from its own Greek source diephtharmenon anthropōn ton noun kai ldquomen who have been corrupted in their mind and rdquo Omitting the last sentence nullifies the doctrine of separation upon which believers are to center their lives)

NASB ldquo and constant fricshytion 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 ldquodeshyprivedrdquomdashthe 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 applicashytion of the word apestereacutemenōn in this context)

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd corshyrected) and five other major Greek plus the Syriac Peshitta (2nd) and Harclean (7th) others Defying are largely the Greek Aleph A D F G and 048 plus the Coptic Vulgate and some Byz Apparently some miffed scribe(s) waswere offended by the separatist doctrine prescribed by God through Paulmdashie ldquoWherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you mdash2 Corinthians 617

KJV HCSB 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

HCSB reads ldquoHe is the radiance2 of His glory the exact expression3 of His nature and He sustains all things by His powerful word After making purification for sins4 He sat down at the right hand of the Majesty on high5 rdquo Footnote reads ldquo2 Or reflection3 Or representation or copy or reproduction 5 Or He sat down on high at the right hand of the Majestyrdquo (ldquoPowerful wordrdquo is incorrectrdquo ldquoBy himselfrdquo is critical in Christrsquos atonement for man)

Reads ldquoAnd He is the radiance of His glory and exact represshyentation of His nature and upshyholds 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 representation of his being susshytaining all things by his powershyful word After he had provided purification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authorshyity It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Commentshyary Vol 3 p 527)

Majority text supports KJV readshying 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 modern vershysions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Cathshyolic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution inshyto 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

Reads ldquoFor to which of the angels did He ever say lsquoYou are My Son today I have become Your Father rdquo6 Footnote reads ldquo6 Or have begotten Yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but this usage is incorrect in this context God the Father has always been Jesusrsquo father He simply ldquobegotrdquo Christ in the flesh at Jesusrsquo earthly birth)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

NIV ldquoFor to which of the anshygels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relationship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Comshyplete Word Study Concordance (God had always been Jesusrsquo father but had ldquobegottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo( but this with an oath by him that said unshyto him The Lord sware and will not repent Thou art a priest for ever after the order of Melchiseshydec )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 beshying His chosen instruments)

HCSB ldquo but He with an oath made by the One who said to Him The Lord has sworn and He will not change His mind You are a priest forever7rdquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical word The Zondervan Greek and English Interlinear New Testament [NASBNIV] footnotes in the interlinear ldquoa kata ton tazin Melchizedek included in TR after aionardquo)

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 MSS 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 Scribes were known to have done this

KJV HCSB 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)

HCSB reads ldquoNow the Messiah has appeared high priest of the good things that have come3 In the greater and more perfect tabernacle not made with hands (that is not of this creation) rdquoFootnote reads ldquo3 Other mss read that are to comerdquo

(The NA Greek does not read ldquoMessiasrdquo but ldquoChristosrdquo though they both mean ldquoAnointed Onerdquo ldquoHave comerdquo is from the NA reading but it is incorrect ldquoOther mssrdquo How about the extant majority )

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 versions 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 manushyscripts are to comerdquo

(Against the majority of extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footnote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deceptionmdashmost 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 heavenly 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)

Reads ldquoFor you sympathized with the prisoners10 and accepted with joy the confiscation of your possessions knowing that you yourselves have a better and enduring possession11 rdquoFootnotes read ldquo10 Other mss read sympathized with my imprisonment 11 Other mss add in heavenrdquo

Reads ldquoFor you showed symshypathy to the prisoners and acshycepted 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)

Reads ldquoYou sympathized with those in prison and joyfully acshycepted 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 outshynumbered 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 inshysertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is difshyferent from the less-specific ldquoeternityrdquo and from ldquolasting posshysessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manuscripts P46 Aleph and D plus the more-relishyable 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 Latshyin 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

(Here is a place where the TR and Majority diverge the TR emphasshyizes Sararsquos role but the Byz does Abrahamrsquos)

HCSB ldquoBy faith even Sarah herself when she was barren reshyceived power to conceive offshyspring even though she was past the age since she12 considered that the One who had promised was faithfulrdquo Footnote readsldquo12 Or By faith Abraham even though he was past agemdashand Sarah herself was barrenmdashreceived the ability to procreate since he rdquo

Reads ldquoBy faith even Sarah herself received ability to conshyceive even beyond the proper time of life since she conshysidered Him faithful who had promisedrdquo

(The Zondervan interlinear inshyserts in the English ldquoAbraham was enabled to become a father rdquo )

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas enabled to become a father beshycause 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

Majority supports the KJV readshying The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB deshyfies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconstruct the original Scripshyturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV HCSB 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

HCSB ldquoThey were stoned35

they were sawed in two they died by the sword they wandered about in sheepskins in goatskins destitute afflicted and mistreatedrdquo Footnote reads ldquo35 Other mss add they were temptedrdquo

(The footnote indicates the transshylators were quite certain that ldquothey were temptedrdquo was a later scribal interpolation)

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 beshying destitute afflicted ill-treated rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English word here)

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

The Majority text supports the KJV Although the NU Greek source text supporting most modshyern versions excludes ldquowere temptedrdquo the NASB includes it anyway Again why are the translators defying their own source text Probably because they know that doing so is corshyrect Also note the NASB footshynotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven deny the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

Reads ldquoFoolish man Are you willing to learn that faith without works is uselessrdquo(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto perceiverdquo not ldquoto learnrdquo This is a bit of a stretch The HCSB an ldquooptimal equivalentrdquo is both faithful to opposing texts and paraphrastic in many instances)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5600-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 unprofitable or inactive)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) including one of the modern ldquocritical textrdquo keystones Codex Sinaiticus (Aleph) A and C-3 (3rd correcshyted) also support 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

HCSB reads ldquoAdulteresses2 Do you not know that friendship with the world is hostility toward God So whoever wants to be the worldrsquos friend becomes Godrsquos enemyrdquo Footnote readsldquo2 Other mss read Adulterers and adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Note how condescending and paraphrastic this rendering is Also note the typically drastic change in word order from the Greek)

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toshyward God Therefore whoever wishes to be a friend of the world makes himself an enemy of Godrdquo

(The UBS3 Greek also reads boulethe ldquomight planrdquo rather than ldquowishesrdquo)

Reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatred toward God Anyone who chooses to be a friend of the world beshycomes 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 As for the HCSB as usual its ldquostyl-izedrdquo contemporary wording seriously detracts from the majesty of Godrsquos Wordmdashwhich this version only portends to be

KJV HCSB 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)

HCSB ldquoBy obedience to the truth26 having purified your-selves27 for sincere love of the brothers love one another earnestly from a pure28

heart rdquo Footnotes readldquo26 Other mss add through the Spirit 27 Or purified your souls 28 Other mss omit pure heart rdquo

(Note word order change and omission of the footnoted material)

Reads ldquoSince you have in obedience to the truth purified your souls for a sincere love of the brethren fervently love one another from the heartrdquo Footshynote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support 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 purified yourselves by obeying the truth so that you have sinshycere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldest extant MSSmdashP72 [3rd century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majority text includes it as do six major uncials and some of the Armenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byzantine text Remember that the Greek always holds the greatest weight because it is the original source language of the New Testament

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)

Reads ldquoLike newborn infants desire the unadulterated spiritual milk so that you may grow by it in [your] salvation1rdquo Foot-notes read ldquoThe bracketed text has been added for clarity 1 Other mss omit in your salvationrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquo by it you may grow up to [or lsquointorsquo] salvationrdquo yet the translators change the word order and content and insert ldquo[your]rdquo Why Because they know that Peterrsquos readers already were saved so ldquogrow up to [or lsquointorsquo]rdquo is incorshyrect)

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) sal shy vationrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substishytuting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the Engshylish translation does not match the minority Greek source apparshyatus Also the translators appear to have reached a hybrid comshypromise with ldquoin respect tordquo subshystituted for ldquoup tordquo or ldquoup intordquo bridging the gap between 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 somewhat sensible reading (ldquoup in yourrdquo) but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarification [See KJV reading] And a believer does not ldquogrow up tordquo salvationmdashonly 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 Moorman of the contorted modern renderings resulting from numerous of the earliest MSS ldquoA classic salvation by works alteration which despite its uncial and versional support cannot possibly be right The NIV NASB translators did not translate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvationrdquo The translators did not do so literally because they knew the Greek to be non-docshytrinal (Salvation is a one-time event at a fixed moment mdashnot a process) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most Old Latin the Vulgate Peshitta and more

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)

HCSB reads ldquoHowever do this with gentleness and respect keeping your conscience clear so that when you are accused19

those who denounce your Chrisshytian life will be put to shame 17 For it is better to suffer for doshying good if that should be Godrsquos will than for doing evilrdquo Foot- notes read ldquo18 Other mss read when they speak against you as evildoersrdquo

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 cursives 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 conscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the righteous believer being falsely accused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significshyant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz Note how the HCSB diverges from its source (See NASBNIV)

KJV HCSB 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

HCSB reads ldquoTherefore since Christ suffered1 in the flesh2 arm yourselves also with the same resolve3mdashbecause the One who suffered in the flesh has finished with sinmdash rdquo Footnotes readldquo1 Other mss read suffered for us 2In the flesh probably means ldquoin human existencerdquo 3Or perspectshyive or attituderdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has suffered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attishytude because he who has sufshyfered in his body is done with sinrdquo

The Majority text Aleph-2 A and five other significant uncials plus the Harclean Armenian 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 Note footnote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

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 may be the origin)

Reads ldquo because no prophecy ever came by the will of man instead moved by the Holy Spirit men spoke from Godrdquo

(There is no footnote for any other reading Anechthe [from pheros] figuratively ldquowas born alongrdquo or ldquowas moved alongrdquo is correct)

Reads 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)

Reads 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 existshying Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essential modern-version pillar Codex B omits the wordmdashas do P72 P (9th) many Greek cursives 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

HCSB ldquoFor if God didnrsquot spare the angels who sinned but threw them down into Tartarus1 and delivered them to be kept in chains2 of darkness until judgment rdquo Footnotes read ldquo1Tartarus is a Gk name for a subterranean place of divine punishment lower than Hades 1Other mss read in pitsrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and comshymitted them to pits of darkness reserved for judgment rdquo

(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod)

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 manushyscripts into chains of darknessrdquo

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains of thick (utshyter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz 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)

Reads ldquo the heavens will pass away with a loud noise the elements will burn and be dissolved and the earth and the works on it will be disclosed2rdquo

(The NA reads ldquoin which the heavens will pass away with a rushing noise the elements will melt in the intense heat and the earth and its works will be exposedrdquo Notice how the HCSBrsquos ldquowill burn and be dissolvedrdquo and ldquowill be disclosedrdquo disagree with its own Greek source texts)

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 elements 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 meanshying ldquowill be discoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern versionsmdashfor pareshyleusontahai meaning ldquowillshall pass awayrdquo 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 mashynuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot follow their own Greek The Byz text is supported by six major uncials the Harclean Bohairic Ethiopic more

KJV HCSB 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)

HCSB reads ldquoBut if we walk in the light as He Himself is in the light we have fellowship with one another and the blood of Jesus His Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Ieshysou ldquoJesusrdquo This may be the resshyult of ancient scribal malice delibshyerately to disjoin the two terms which completely define Christrsquos identity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purshypose Christ and Messiah [Messishyas] each meaning ldquoAnointed Onerdquo In addition in the HCSB the translators have inserted ldquoHimselfrdquo which does not appear in the NA Greek Autos here meaning ldquoHerdquo is sufficient Also no footnote appears)

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 Jesus His Son cleanses us from all sinrdquo

(No footnote appears for any othshyer reading Again the NASB withholds information that its translators evidently think may confuse the reader concerning evidential weightmdasholder manushyscripts versus number of manushyscripts That is the translators hold back information because they are sold on the ldquoearliest mashynuscriptsrdquo rather than the overshywhelming 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 examples of lower Christology among the modern versions ldquoChristrdquo is sepshyarated from ldquoJesusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis enshytirely removed from some type of physical illumination in Godrsquos presence The NASB committee mistranslated ldquolightrdquo (Godrsquos esshysence) as evidently being a lit-eral manifestation of ldquophōsrdquo luminescence They also capitalized Light as if to further indicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Gnosticism) The Byz is supported by A and five other Greek uncials 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)

HCSB ldquoBut you have an anointshying from the Holy One and you all have knowledge6 rdquo Footnote reads ldquo6 Other mss read and you know all thingsrdquo

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the HCSB committee mistranslates as ldquo you all have knowledgerdquo despite the fact that ldquoknowledgerdquo does not appear in the Greek The HCSB translators misunderstood the phrase andor they thought contemporary readers would not comprehend [It took more than 100 translators to get this wrong] And once again ldquoother mssrdquo appears despite the fact that the vast majority of evidence opposes this reading)

NASB ldquoBut you have an anointing 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 Reference Number [ldquoSRNrdquo] 5545 But the translating commitshytee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointshying from the Holy One and all of you know the truthrdquo Footshynote reads ldquoSome manuscripts and you know all thingsrdquo

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 some Greek cursives and the Sahidic support this reading The meanshying of the verse is that as speshycified in the Jamieson-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 deceptshyive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

KJV HCSB 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

HCSB ldquoBut every spirit who does not confess Jesus2 is not from God This is the spirit of the antichrist you have heard that he is coming and he is already in the world nowrdquo Footnote reads ldquo2 Other mss read confess that Jesus has come in the fleshrdquo

(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 well The HCSB does not follow the NA Greek Both the NASB and the NIV more closely follow their Greek sourcemdashbut are incorrect)

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 always 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 always no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modshyern 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 translation below the Greek) yet the transshylators omit them in the accompashynying text as well as in their standard versionsmdashas you see at leftmdashof these translations Pro-modern usage against overshywhelming mss evidence Byz six Greek uncials the Peshitta and Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquo because the great day of Their24 wrath has come And who is able to standrdquo Footnote reads ldquo24 Other mss read Hisrdquo

(This scribal error is so obvious the correct one should be expecshyted Whose wrath Obviously Godrsquos which will punish the wicked Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo)

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

Reads ldquoFor the great day of their wrath has come and who can standrdquo

The Majority text joined by A P and 046 plus the Bohairic Arshymenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a pershysonal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immediately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Latin)

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

HCSB reads ldquoBlessed are those who wash their robes20 so that they may have the right to the tree of life and may enter the city by the gatesrdquo Footnote readsldquo20 Other mss read who keep His commandmentsrdquo

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 commandmentsrdquo The Byzantine (Majority) reads ldquoBlessed are those who do his commands rdquo Aleph and A opshypose (B truncated after Hebrews 913) Also supporting the Byz are the Philoxenian (6th) and Harclean the Bohairic and the Armenian

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

KJV HCSB NASB NIV PROBLEMGalatians 615 mdash ldquoFor in Christ Jesus neither circumcision availeth any thing nor uncircumshycision but a new creaturerdquo

HCSB 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 circumcision anything nor unshycircumcision but a new creshyationrdquo(Again translators justify using this reading based largely on the authority of Codex B They also leverage the antiquity of P46 [3rd

cent Pauline epistles] the Syriac Harclean [7th] the Gothic [4th ] three other Greek plus some additional Greek Opposing are not only the Majority Greek but also nine significant uncials and six others the Vulgate and some others Even four of the five 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 MajorityTR KJV read that neither circumshycision nor uncircumcisionmdashalso metaphors for a purificational distinction within the OT disshypensationmdashhave any spiritual significance among believers)

The Majority text nine significshyant uncials the Old Latin and others under gird the KJV readshying 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 cirshycumcision has no true significshyance it is a ritual entirely disasshysociated from eternal kingdom applicability It is in Christ only that our lives have true significshyance

Ephesians 59 mdash ldquo(For the fruit of the Spirit is in all goodness and righteousness and truth)rdquo

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 dikaiosune [righteousness] as ldquorightrdquo This is 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 and theological understanding)

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 utilizshying some form of phōs [abstract light] in several locations of the New Testamentmdashrather than the correct pneuma [spirit wind life breath])

Reads ldquo for the fruit of the light consists in all goodness righteousness and truth) rdquo

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 righteousness 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)

HCSB ldquo since we are members of His body12rdquo Footnote reads ldquo12 Other mss add and of His flesh and of His bonesrdquo

(The NU Greek source textmdashunshyderlying all versions herein except for the KJVmdashreads ldquo for [or ldquobutrdquo] we are members of his bodyrdquo)

NASB reads ldquo because we are members of His bodyrdquo

(Like the NIV following the NASB does not acknowledge the Majority reading citing no others at all)

NIV reads ldquoFor we are memshybers of his bodyrdquo(Modern textual authority for this reading only comprises three of the five ldquoold uncialsrdquo P46 uncial 048 and more Greek the Ethiopshyic and the Sahidic and Bohairic This against the Majority Aleph-2 D Codex Psi [8th or 9th] five other major Greek and six others specified plus the Peshitta Harclean Armenian and Vulshygate)

The KJV stays with the Majorshyity text again The alternate reading found in minority MSS probably was an early scribal attempt to remove an indication of Christrsquos humanity The Mashyjority reading does more than simply refer to believers as the ldquobody of Christrdquo This is the process of sharing in Christrsquos death and resurrection

KJV HCSB 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 kenόō) ldquoto empty or abaserdquo in verse 7 but the KJV committee produced a more idiomatic translation)

HCSB ldquo who existing in the form of God did not consider equality with God as something to be used for His own advantshyage1 7 Instead He emptied Himself by assuming the form of a slave taking on the likeness of men rdquo Footnote readsldquo1 Or to be grasped or to be held on tordquo

(The HCSB translators properly translated eauton ekenose [ldquoempshytied Himselfrdquo]) ldquoAssumingrdquo is a very poor translation of the Greek lambōn ldquoto take ldquoto seizerdquo)

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 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 Godmdashbeshycause 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 contextual misuse of the Greek kenό-ō 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 accepting 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 ldquoBecause of these Godrsquos wrath comes on the disobedishyent3 rdquo Footnote reads ldquo3 Other mss omit on the disobedientrdquo

(The NA Greek reads ldquo sons of disobediencerdquo [uios tas apeitheias] not ldquothe disobedientrdquo [tou apei-theō] So the HCSB translators simply mistranslated this phrase Why For ldquoeasier readingrdquo and so it would have a contemporary ring)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobediencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disshyobediencerdquo

(The footnote casts doubtmdashonly two manuscriptsmdashon the validity of the reading Wrongfully conshyfusing)

Reads ldquoBecause of these the wrath of God is comingrdquo Footshynote reads ldquoSome early manushyscripts 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 ldquochildren 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 disobedishyencerdquo are unbelievers 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 unshyto the church of the Thessaloniashyns 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 Textus Receptus which sucshyceeded the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo)

HCSB reads ldquoPaul Silvanus and Timothy To the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace to you and peace1rdquo Foot-note reads ldquo1 Other mss add from God our Father and the Lord Jesus Christrdquo

(Both the NA27 and UBS3 Greek do not include ldquo from God our Father and the Lord Jesus Christrdquo No footnote even is included to reference another reading)

Reads 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 several Old Latin the Peshitta and Armenian plus some of the Coptic Sahidic [northern Egypt] and Ethiopic)

Reads ldquoPaul Silas and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footshynotes 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 corrupt in places) also read so The vilshylainous Vaticanus (B) supports the minority variant This may have been an early scribal atshytempt to ldquoeliminate repetitionrdquo as has been done historically by scribes some Fathers and by many modern translators

KJV HCSB 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 believed on in the world received up into gloryrdquo

HCSB ldquoAnd most certainly the mystery of godliness is great He3 was manifested in the flesh justified in the Spirit seen by angels preached among the Gentiles believed on in the world taken up in gloryrdquoFootnote reads ldquo3 Other mss read Godrdquo

(The NA reads ldquo Who [Os] was manifest in the fleshrdquomdashnot ldquoHerdquo The translators know that ldquoWhordquo is the reading appearing in among the fewest of MSS so they chose ldquoHerdquo instead)

Reads ldquoBy common confession great is the mystery of godlishyness He who was revealed in the flesh was vindicated in the Spirit seen by angels proshyclaimed among the nations beshylieved 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 Peshitta 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 vindicated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footshynote reads ldquoc16 Some manushyscripts 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 Eleven other specified Greek mss read ldquoGodrdquo plus a few of the Vulgate This is one of the foremost passhysages clearly establishing 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 ldquoIn fact we labor and strive1 for this because we have put our hope in the living God who is the Savior of everyone especially of those who believerdquoFootnote reads ldquo1 Other mss read and suffer reproachrdquo

The NASB also milder than the KJV reads ldquostriverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and struggling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reshyproachrdquo)

The NIV also mitigates the conshynotation 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 reproachrdquo places the rightful burden of discipleship and subsequent receipt of rebuke etc on the believer Jesus said that faithful believers will be reproached

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

HCSB reads ldquo and constant disagreement among men whose minds are depraved and deprived of the truth who imagine that godliness is a way to material gain2 Footnote reads ldquo2 Other mss add From such people withdraw yourselfrdquo

(The HCSB diverges from its own Greek source diephtharmenon anthropōn ton noun kai ldquomen who have been corrupted in their mind and rdquo Omitting the last sentence nullifies the doctrine of separation upon which believers are to center their lives)

NASB ldquo and constant fricshytion 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 ldquodeshyprivedrdquomdashthe 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 applicashytion of the word apestereacutemenōn in this context)

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd corshyrected) and five other major Greek plus the Syriac Peshitta (2nd) and Harclean (7th) others Defying are largely the Greek Aleph A D F G and 048 plus the Coptic Vulgate and some Byz Apparently some miffed scribe(s) waswere offended by the separatist doctrine prescribed by God through Paulmdashie ldquoWherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you mdash2 Corinthians 617

KJV HCSB 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

HCSB reads ldquoHe is the radiance2 of His glory the exact expression3 of His nature and He sustains all things by His powerful word After making purification for sins4 He sat down at the right hand of the Majesty on high5 rdquo Footnote reads ldquo2 Or reflection3 Or representation or copy or reproduction 5 Or He sat down on high at the right hand of the Majestyrdquo (ldquoPowerful wordrdquo is incorrectrdquo ldquoBy himselfrdquo is critical in Christrsquos atonement for man)

Reads ldquoAnd He is the radiance of His glory and exact represshyentation of His nature and upshyholds 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 representation of his being susshytaining all things by his powershyful word After he had provided purification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authorshyity It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Commentshyary Vol 3 p 527)

Majority text supports KJV readshying 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 modern vershysions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Cathshyolic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution inshyto 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

Reads ldquoFor to which of the angels did He ever say lsquoYou are My Son today I have become Your Father rdquo6 Footnote reads ldquo6 Or have begotten Yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but this usage is incorrect in this context God the Father has always been Jesusrsquo father He simply ldquobegotrdquo Christ in the flesh at Jesusrsquo earthly birth)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

NIV ldquoFor to which of the anshygels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relationship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Comshyplete Word Study Concordance (God had always been Jesusrsquo father but had ldquobegottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo( but this with an oath by him that said unshyto him The Lord sware and will not repent Thou art a priest for ever after the order of Melchiseshydec )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 beshying His chosen instruments)

HCSB ldquo but He with an oath made by the One who said to Him The Lord has sworn and He will not change His mind You are a priest forever7rdquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical word The Zondervan Greek and English Interlinear New Testament [NASBNIV] footnotes in the interlinear ldquoa kata ton tazin Melchizedek included in TR after aionardquo)

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 MSS 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 Scribes were known to have done this

KJV HCSB 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)

HCSB reads ldquoNow the Messiah has appeared high priest of the good things that have come3 In the greater and more perfect tabernacle not made with hands (that is not of this creation) rdquoFootnote reads ldquo3 Other mss read that are to comerdquo

(The NA Greek does not read ldquoMessiasrdquo but ldquoChristosrdquo though they both mean ldquoAnointed Onerdquo ldquoHave comerdquo is from the NA reading but it is incorrect ldquoOther mssrdquo How about the extant majority )

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 versions 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 manushyscripts are to comerdquo

(Against the majority of extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footnote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deceptionmdashmost 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 heavenly 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)

Reads ldquoFor you sympathized with the prisoners10 and accepted with joy the confiscation of your possessions knowing that you yourselves have a better and enduring possession11 rdquoFootnotes read ldquo10 Other mss read sympathized with my imprisonment 11 Other mss add in heavenrdquo

Reads ldquoFor you showed symshypathy to the prisoners and acshycepted 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)

Reads ldquoYou sympathized with those in prison and joyfully acshycepted 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 outshynumbered 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 inshysertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is difshyferent from the less-specific ldquoeternityrdquo and from ldquolasting posshysessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manuscripts P46 Aleph and D plus the more-relishyable 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 Latshyin 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

(Here is a place where the TR and Majority diverge the TR emphasshyizes Sararsquos role but the Byz does Abrahamrsquos)

HCSB ldquoBy faith even Sarah herself when she was barren reshyceived power to conceive offshyspring even though she was past the age since she12 considered that the One who had promised was faithfulrdquo Footnote readsldquo12 Or By faith Abraham even though he was past agemdashand Sarah herself was barrenmdashreceived the ability to procreate since he rdquo

Reads ldquoBy faith even Sarah herself received ability to conshyceive even beyond the proper time of life since she conshysidered Him faithful who had promisedrdquo

(The Zondervan interlinear inshyserts in the English ldquoAbraham was enabled to become a father rdquo )

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas enabled to become a father beshycause 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

Majority supports the KJV readshying The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB deshyfies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconstruct the original Scripshyturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV HCSB 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

HCSB ldquoThey were stoned35

they were sawed in two they died by the sword they wandered about in sheepskins in goatskins destitute afflicted and mistreatedrdquo Footnote reads ldquo35 Other mss add they were temptedrdquo

(The footnote indicates the transshylators were quite certain that ldquothey were temptedrdquo was a later scribal interpolation)

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 beshying destitute afflicted ill-treated rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English word here)

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

The Majority text supports the KJV Although the NU Greek source text supporting most modshyern versions excludes ldquowere temptedrdquo the NASB includes it anyway Again why are the translators defying their own source text Probably because they know that doing so is corshyrect Also note the NASB footshynotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven deny the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

Reads ldquoFoolish man Are you willing to learn that faith without works is uselessrdquo(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto perceiverdquo not ldquoto learnrdquo This is a bit of a stretch The HCSB an ldquooptimal equivalentrdquo is both faithful to opposing texts and paraphrastic in many instances)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5600-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 unprofitable or inactive)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) including one of the modern ldquocritical textrdquo keystones Codex Sinaiticus (Aleph) A and C-3 (3rd correcshyted) also support 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

HCSB reads ldquoAdulteresses2 Do you not know that friendship with the world is hostility toward God So whoever wants to be the worldrsquos friend becomes Godrsquos enemyrdquo Footnote readsldquo2 Other mss read Adulterers and adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Note how condescending and paraphrastic this rendering is Also note the typically drastic change in word order from the Greek)

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toshyward God Therefore whoever wishes to be a friend of the world makes himself an enemy of Godrdquo

(The UBS3 Greek also reads boulethe ldquomight planrdquo rather than ldquowishesrdquo)

Reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatred toward God Anyone who chooses to be a friend of the world beshycomes 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 As for the HCSB as usual its ldquostyl-izedrdquo contemporary wording seriously detracts from the majesty of Godrsquos Wordmdashwhich this version only portends to be

KJV HCSB 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)

HCSB ldquoBy obedience to the truth26 having purified your-selves27 for sincere love of the brothers love one another earnestly from a pure28

heart rdquo Footnotes readldquo26 Other mss add through the Spirit 27 Or purified your souls 28 Other mss omit pure heart rdquo

(Note word order change and omission of the footnoted material)

Reads ldquoSince you have in obedience to the truth purified your souls for a sincere love of the brethren fervently love one another from the heartrdquo Footshynote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support 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 purified yourselves by obeying the truth so that you have sinshycere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldest extant MSSmdashP72 [3rd century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majority text includes it as do six major uncials and some of the Armenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byzantine text Remember that the Greek always holds the greatest weight because it is the original source language of the New Testament

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)

Reads ldquoLike newborn infants desire the unadulterated spiritual milk so that you may grow by it in [your] salvation1rdquo Foot-notes read ldquoThe bracketed text has been added for clarity 1 Other mss omit in your salvationrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquo by it you may grow up to [or lsquointorsquo] salvationrdquo yet the translators change the word order and content and insert ldquo[your]rdquo Why Because they know that Peterrsquos readers already were saved so ldquogrow up to [or lsquointorsquo]rdquo is incorshyrect)

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) sal shy vationrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substishytuting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the Engshylish translation does not match the minority Greek source apparshyatus Also the translators appear to have reached a hybrid comshypromise with ldquoin respect tordquo subshystituted for ldquoup tordquo or ldquoup intordquo bridging the gap between 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 somewhat sensible reading (ldquoup in yourrdquo) but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarification [See KJV reading] And a believer does not ldquogrow up tordquo salvationmdashonly 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 Moorman of the contorted modern renderings resulting from numerous of the earliest MSS ldquoA classic salvation by works alteration which despite its uncial and versional support cannot possibly be right The NIV NASB translators did not translate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvationrdquo The translators did not do so literally because they knew the Greek to be non-docshytrinal (Salvation is a one-time event at a fixed moment mdashnot a process) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most Old Latin the Vulgate Peshitta and more

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)

HCSB reads ldquoHowever do this with gentleness and respect keeping your conscience clear so that when you are accused19

those who denounce your Chrisshytian life will be put to shame 17 For it is better to suffer for doshying good if that should be Godrsquos will than for doing evilrdquo Foot- notes read ldquo18 Other mss read when they speak against you as evildoersrdquo

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 cursives 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 conscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the righteous believer being falsely accused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significshyant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz Note how the HCSB diverges from its source (See NASBNIV)

KJV HCSB 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

HCSB reads ldquoTherefore since Christ suffered1 in the flesh2 arm yourselves also with the same resolve3mdashbecause the One who suffered in the flesh has finished with sinmdash rdquo Footnotes readldquo1 Other mss read suffered for us 2In the flesh probably means ldquoin human existencerdquo 3Or perspectshyive or attituderdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has suffered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attishytude because he who has sufshyfered in his body is done with sinrdquo

The Majority text Aleph-2 A and five other significant uncials plus the Harclean Armenian 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 Note footnote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

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 may be the origin)

Reads ldquo because no prophecy ever came by the will of man instead moved by the Holy Spirit men spoke from Godrdquo

(There is no footnote for any other reading Anechthe [from pheros] figuratively ldquowas born alongrdquo or ldquowas moved alongrdquo is correct)

Reads 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)

Reads 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 existshying Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essential modern-version pillar Codex B omits the wordmdashas do P72 P (9th) many Greek cursives 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

HCSB ldquoFor if God didnrsquot spare the angels who sinned but threw them down into Tartarus1 and delivered them to be kept in chains2 of darkness until judgment rdquo Footnotes read ldquo1Tartarus is a Gk name for a subterranean place of divine punishment lower than Hades 1Other mss read in pitsrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and comshymitted them to pits of darkness reserved for judgment rdquo

(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod)

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 manushyscripts into chains of darknessrdquo

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains of thick (utshyter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz 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)

Reads ldquo the heavens will pass away with a loud noise the elements will burn and be dissolved and the earth and the works on it will be disclosed2rdquo

(The NA reads ldquoin which the heavens will pass away with a rushing noise the elements will melt in the intense heat and the earth and its works will be exposedrdquo Notice how the HCSBrsquos ldquowill burn and be dissolvedrdquo and ldquowill be disclosedrdquo disagree with its own Greek source texts)

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 elements 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 meanshying ldquowill be discoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern versionsmdashfor pareshyleusontahai meaning ldquowillshall pass awayrdquo 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 mashynuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot follow their own Greek The Byz text is supported by six major uncials the Harclean Bohairic Ethiopic more

KJV HCSB 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)

HCSB reads ldquoBut if we walk in the light as He Himself is in the light we have fellowship with one another and the blood of Jesus His Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Ieshysou ldquoJesusrdquo This may be the resshyult of ancient scribal malice delibshyerately to disjoin the two terms which completely define Christrsquos identity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purshypose Christ and Messiah [Messishyas] each meaning ldquoAnointed Onerdquo In addition in the HCSB the translators have inserted ldquoHimselfrdquo which does not appear in the NA Greek Autos here meaning ldquoHerdquo is sufficient Also no footnote appears)

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 Jesus His Son cleanses us from all sinrdquo

(No footnote appears for any othshyer reading Again the NASB withholds information that its translators evidently think may confuse the reader concerning evidential weightmdasholder manushyscripts versus number of manushyscripts That is the translators hold back information because they are sold on the ldquoearliest mashynuscriptsrdquo rather than the overshywhelming 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 examples of lower Christology among the modern versions ldquoChristrdquo is sepshyarated from ldquoJesusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis enshytirely removed from some type of physical illumination in Godrsquos presence The NASB committee mistranslated ldquolightrdquo (Godrsquos esshysence) as evidently being a lit-eral manifestation of ldquophōsrdquo luminescence They also capitalized Light as if to further indicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Gnosticism) The Byz is supported by A and five other Greek uncials 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)

HCSB ldquoBut you have an anointshying from the Holy One and you all have knowledge6 rdquo Footnote reads ldquo6 Other mss read and you know all thingsrdquo

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the HCSB committee mistranslates as ldquo you all have knowledgerdquo despite the fact that ldquoknowledgerdquo does not appear in the Greek The HCSB translators misunderstood the phrase andor they thought contemporary readers would not comprehend [It took more than 100 translators to get this wrong] And once again ldquoother mssrdquo appears despite the fact that the vast majority of evidence opposes this reading)

NASB ldquoBut you have an anointing 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 Reference Number [ldquoSRNrdquo] 5545 But the translating commitshytee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointshying from the Holy One and all of you know the truthrdquo Footshynote reads ldquoSome manuscripts and you know all thingsrdquo

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 some Greek cursives and the Sahidic support this reading The meanshying of the verse is that as speshycified in the Jamieson-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 deceptshyive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

KJV HCSB 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

HCSB ldquoBut every spirit who does not confess Jesus2 is not from God This is the spirit of the antichrist you have heard that he is coming and he is already in the world nowrdquo Footnote reads ldquo2 Other mss read confess that Jesus has come in the fleshrdquo

(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 well The HCSB does not follow the NA Greek Both the NASB and the NIV more closely follow their Greek sourcemdashbut are incorrect)

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 always 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 always no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modshyern 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 translation below the Greek) yet the transshylators omit them in the accompashynying text as well as in their standard versionsmdashas you see at leftmdashof these translations Pro-modern usage against overshywhelming mss evidence Byz six Greek uncials the Peshitta and Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquo because the great day of Their24 wrath has come And who is able to standrdquo Footnote reads ldquo24 Other mss read Hisrdquo

(This scribal error is so obvious the correct one should be expecshyted Whose wrath Obviously Godrsquos which will punish the wicked Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo)

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

Reads ldquoFor the great day of their wrath has come and who can standrdquo

The Majority text joined by A P and 046 plus the Bohairic Arshymenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a pershysonal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immediately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Latin)

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

HCSB reads ldquoBlessed are those who wash their robes20 so that they may have the right to the tree of life and may enter the city by the gatesrdquo Footnote readsldquo20 Other mss read who keep His commandmentsrdquo

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 commandmentsrdquo The Byzantine (Majority) reads ldquoBlessed are those who do his commands rdquo Aleph and A opshypose (B truncated after Hebrews 913) Also supporting the Byz are the Philoxenian (6th) and Harclean the Bohairic and the Armenian

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

KJV HCSB 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 kenόō) ldquoto empty or abaserdquo in verse 7 but the KJV committee produced a more idiomatic translation)

HCSB ldquo who existing in the form of God did not consider equality with God as something to be used for His own advantshyage1 7 Instead He emptied Himself by assuming the form of a slave taking on the likeness of men rdquo Footnote readsldquo1 Or to be grasped or to be held on tordquo

(The HCSB translators properly translated eauton ekenose [ldquoempshytied Himselfrdquo]) ldquoAssumingrdquo is a very poor translation of the Greek lambōn ldquoto take ldquoto seizerdquo)

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 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 Godmdashbeshycause 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 contextual misuse of the Greek kenό-ō 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 accepting 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 ldquoBecause of these Godrsquos wrath comes on the disobedishyent3 rdquo Footnote reads ldquo3 Other mss omit on the disobedientrdquo

(The NA Greek reads ldquo sons of disobediencerdquo [uios tas apeitheias] not ldquothe disobedientrdquo [tou apei-theō] So the HCSB translators simply mistranslated this phrase Why For ldquoeasier readingrdquo and so it would have a contemporary ring)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobediencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disshyobediencerdquo

(The footnote casts doubtmdashonly two manuscriptsmdashon the validity of the reading Wrongfully conshyfusing)

Reads ldquoBecause of these the wrath of God is comingrdquo Footshynote reads ldquoSome early manushyscripts 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 ldquochildren 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 disobedishyencerdquo are unbelievers 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 unshyto the church of the Thessaloniashyns 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 Textus Receptus which sucshyceeded the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo)

HCSB reads ldquoPaul Silvanus and Timothy To the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace to you and peace1rdquo Foot-note reads ldquo1 Other mss add from God our Father and the Lord Jesus Christrdquo

(Both the NA27 and UBS3 Greek do not include ldquo from God our Father and the Lord Jesus Christrdquo No footnote even is included to reference another reading)

Reads 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 several Old Latin the Peshitta and Armenian plus some of the Coptic Sahidic [northern Egypt] and Ethiopic)

Reads ldquoPaul Silas and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footshynotes 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 corrupt in places) also read so The vilshylainous Vaticanus (B) supports the minority variant This may have been an early scribal atshytempt to ldquoeliminate repetitionrdquo as has been done historically by scribes some Fathers and by many modern translators

KJV HCSB 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 believed on in the world received up into gloryrdquo

HCSB ldquoAnd most certainly the mystery of godliness is great He3 was manifested in the flesh justified in the Spirit seen by angels preached among the Gentiles believed on in the world taken up in gloryrdquoFootnote reads ldquo3 Other mss read Godrdquo

(The NA reads ldquo Who [Os] was manifest in the fleshrdquomdashnot ldquoHerdquo The translators know that ldquoWhordquo is the reading appearing in among the fewest of MSS so they chose ldquoHerdquo instead)

Reads ldquoBy common confession great is the mystery of godlishyness He who was revealed in the flesh was vindicated in the Spirit seen by angels proshyclaimed among the nations beshylieved 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 Peshitta 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 vindicated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footshynote reads ldquoc16 Some manushyscripts 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 Eleven other specified Greek mss read ldquoGodrdquo plus a few of the Vulgate This is one of the foremost passhysages clearly establishing 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 ldquoIn fact we labor and strive1 for this because we have put our hope in the living God who is the Savior of everyone especially of those who believerdquoFootnote reads ldquo1 Other mss read and suffer reproachrdquo

The NASB also milder than the KJV reads ldquostriverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and struggling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reshyproachrdquo)

The NIV also mitigates the conshynotation 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 reproachrdquo places the rightful burden of discipleship and subsequent receipt of rebuke etc on the believer Jesus said that faithful believers will be reproached

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

HCSB reads ldquo and constant disagreement among men whose minds are depraved and deprived of the truth who imagine that godliness is a way to material gain2 Footnote reads ldquo2 Other mss add From such people withdraw yourselfrdquo

(The HCSB diverges from its own Greek source diephtharmenon anthropōn ton noun kai ldquomen who have been corrupted in their mind and rdquo Omitting the last sentence nullifies the doctrine of separation upon which believers are to center their lives)

NASB ldquo and constant fricshytion 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 ldquodeshyprivedrdquomdashthe 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 applicashytion of the word apestereacutemenōn in this context)

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd corshyrected) and five other major Greek plus the Syriac Peshitta (2nd) and Harclean (7th) others Defying are largely the Greek Aleph A D F G and 048 plus the Coptic Vulgate and some Byz Apparently some miffed scribe(s) waswere offended by the separatist doctrine prescribed by God through Paulmdashie ldquoWherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you mdash2 Corinthians 617

KJV HCSB 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

HCSB reads ldquoHe is the radiance2 of His glory the exact expression3 of His nature and He sustains all things by His powerful word After making purification for sins4 He sat down at the right hand of the Majesty on high5 rdquo Footnote reads ldquo2 Or reflection3 Or representation or copy or reproduction 5 Or He sat down on high at the right hand of the Majestyrdquo (ldquoPowerful wordrdquo is incorrectrdquo ldquoBy himselfrdquo is critical in Christrsquos atonement for man)

Reads ldquoAnd He is the radiance of His glory and exact represshyentation of His nature and upshyholds 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 representation of his being susshytaining all things by his powershyful word After he had provided purification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authorshyity It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Commentshyary Vol 3 p 527)

Majority text supports KJV readshying 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 modern vershysions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Cathshyolic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution inshyto 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

Reads ldquoFor to which of the angels did He ever say lsquoYou are My Son today I have become Your Father rdquo6 Footnote reads ldquo6 Or have begotten Yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but this usage is incorrect in this context God the Father has always been Jesusrsquo father He simply ldquobegotrdquo Christ in the flesh at Jesusrsquo earthly birth)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

NIV ldquoFor to which of the anshygels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relationship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Comshyplete Word Study Concordance (God had always been Jesusrsquo father but had ldquobegottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo( but this with an oath by him that said unshyto him The Lord sware and will not repent Thou art a priest for ever after the order of Melchiseshydec )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 beshying His chosen instruments)

HCSB ldquo but He with an oath made by the One who said to Him The Lord has sworn and He will not change His mind You are a priest forever7rdquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical word The Zondervan Greek and English Interlinear New Testament [NASBNIV] footnotes in the interlinear ldquoa kata ton tazin Melchizedek included in TR after aionardquo)

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 MSS 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 Scribes were known to have done this

KJV HCSB 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)

HCSB reads ldquoNow the Messiah has appeared high priest of the good things that have come3 In the greater and more perfect tabernacle not made with hands (that is not of this creation) rdquoFootnote reads ldquo3 Other mss read that are to comerdquo

(The NA Greek does not read ldquoMessiasrdquo but ldquoChristosrdquo though they both mean ldquoAnointed Onerdquo ldquoHave comerdquo is from the NA reading but it is incorrect ldquoOther mssrdquo How about the extant majority )

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 versions 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 manushyscripts are to comerdquo

(Against the majority of extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footnote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deceptionmdashmost 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 heavenly 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)

Reads ldquoFor you sympathized with the prisoners10 and accepted with joy the confiscation of your possessions knowing that you yourselves have a better and enduring possession11 rdquoFootnotes read ldquo10 Other mss read sympathized with my imprisonment 11 Other mss add in heavenrdquo

Reads ldquoFor you showed symshypathy to the prisoners and acshycepted 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)

Reads ldquoYou sympathized with those in prison and joyfully acshycepted 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 outshynumbered 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 inshysertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is difshyferent from the less-specific ldquoeternityrdquo and from ldquolasting posshysessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manuscripts P46 Aleph and D plus the more-relishyable 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 Latshyin 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

(Here is a place where the TR and Majority diverge the TR emphasshyizes Sararsquos role but the Byz does Abrahamrsquos)

HCSB ldquoBy faith even Sarah herself when she was barren reshyceived power to conceive offshyspring even though she was past the age since she12 considered that the One who had promised was faithfulrdquo Footnote readsldquo12 Or By faith Abraham even though he was past agemdashand Sarah herself was barrenmdashreceived the ability to procreate since he rdquo

Reads ldquoBy faith even Sarah herself received ability to conshyceive even beyond the proper time of life since she conshysidered Him faithful who had promisedrdquo

(The Zondervan interlinear inshyserts in the English ldquoAbraham was enabled to become a father rdquo )

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas enabled to become a father beshycause 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

Majority supports the KJV readshying The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB deshyfies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconstruct the original Scripshyturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV HCSB 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

HCSB ldquoThey were stoned35

they were sawed in two they died by the sword they wandered about in sheepskins in goatskins destitute afflicted and mistreatedrdquo Footnote reads ldquo35 Other mss add they were temptedrdquo

(The footnote indicates the transshylators were quite certain that ldquothey were temptedrdquo was a later scribal interpolation)

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 beshying destitute afflicted ill-treated rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English word here)

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

The Majority text supports the KJV Although the NU Greek source text supporting most modshyern versions excludes ldquowere temptedrdquo the NASB includes it anyway Again why are the translators defying their own source text Probably because they know that doing so is corshyrect Also note the NASB footshynotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven deny the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

Reads ldquoFoolish man Are you willing to learn that faith without works is uselessrdquo(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto perceiverdquo not ldquoto learnrdquo This is a bit of a stretch The HCSB an ldquooptimal equivalentrdquo is both faithful to opposing texts and paraphrastic in many instances)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5600-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 unprofitable or inactive)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) including one of the modern ldquocritical textrdquo keystones Codex Sinaiticus (Aleph) A and C-3 (3rd correcshyted) also support 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

HCSB reads ldquoAdulteresses2 Do you not know that friendship with the world is hostility toward God So whoever wants to be the worldrsquos friend becomes Godrsquos enemyrdquo Footnote readsldquo2 Other mss read Adulterers and adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Note how condescending and paraphrastic this rendering is Also note the typically drastic change in word order from the Greek)

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toshyward God Therefore whoever wishes to be a friend of the world makes himself an enemy of Godrdquo

(The UBS3 Greek also reads boulethe ldquomight planrdquo rather than ldquowishesrdquo)

Reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatred toward God Anyone who chooses to be a friend of the world beshycomes 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 As for the HCSB as usual its ldquostyl-izedrdquo contemporary wording seriously detracts from the majesty of Godrsquos Wordmdashwhich this version only portends to be

KJV HCSB 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)

HCSB ldquoBy obedience to the truth26 having purified your-selves27 for sincere love of the brothers love one another earnestly from a pure28

heart rdquo Footnotes readldquo26 Other mss add through the Spirit 27 Or purified your souls 28 Other mss omit pure heart rdquo

(Note word order change and omission of the footnoted material)

Reads ldquoSince you have in obedience to the truth purified your souls for a sincere love of the brethren fervently love one another from the heartrdquo Footshynote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support 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 purified yourselves by obeying the truth so that you have sinshycere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldest extant MSSmdashP72 [3rd century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majority text includes it as do six major uncials and some of the Armenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byzantine text Remember that the Greek always holds the greatest weight because it is the original source language of the New Testament

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)

Reads ldquoLike newborn infants desire the unadulterated spiritual milk so that you may grow by it in [your] salvation1rdquo Foot-notes read ldquoThe bracketed text has been added for clarity 1 Other mss omit in your salvationrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquo by it you may grow up to [or lsquointorsquo] salvationrdquo yet the translators change the word order and content and insert ldquo[your]rdquo Why Because they know that Peterrsquos readers already were saved so ldquogrow up to [or lsquointorsquo]rdquo is incorshyrect)

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) sal shy vationrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substishytuting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the Engshylish translation does not match the minority Greek source apparshyatus Also the translators appear to have reached a hybrid comshypromise with ldquoin respect tordquo subshystituted for ldquoup tordquo or ldquoup intordquo bridging the gap between 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 somewhat sensible reading (ldquoup in yourrdquo) but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarification [See KJV reading] And a believer does not ldquogrow up tordquo salvationmdashonly 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 Moorman of the contorted modern renderings resulting from numerous of the earliest MSS ldquoA classic salvation by works alteration which despite its uncial and versional support cannot possibly be right The NIV NASB translators did not translate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvationrdquo The translators did not do so literally because they knew the Greek to be non-docshytrinal (Salvation is a one-time event at a fixed moment mdashnot a process) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most Old Latin the Vulgate Peshitta and more

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)

HCSB reads ldquoHowever do this with gentleness and respect keeping your conscience clear so that when you are accused19

those who denounce your Chrisshytian life will be put to shame 17 For it is better to suffer for doshying good if that should be Godrsquos will than for doing evilrdquo Foot- notes read ldquo18 Other mss read when they speak against you as evildoersrdquo

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 cursives 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 conscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the righteous believer being falsely accused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significshyant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz Note how the HCSB diverges from its source (See NASBNIV)

KJV HCSB 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

HCSB reads ldquoTherefore since Christ suffered1 in the flesh2 arm yourselves also with the same resolve3mdashbecause the One who suffered in the flesh has finished with sinmdash rdquo Footnotes readldquo1 Other mss read suffered for us 2In the flesh probably means ldquoin human existencerdquo 3Or perspectshyive or attituderdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has suffered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attishytude because he who has sufshyfered in his body is done with sinrdquo

The Majority text Aleph-2 A and five other significant uncials plus the Harclean Armenian 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 Note footnote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

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 may be the origin)

Reads ldquo because no prophecy ever came by the will of man instead moved by the Holy Spirit men spoke from Godrdquo

(There is no footnote for any other reading Anechthe [from pheros] figuratively ldquowas born alongrdquo or ldquowas moved alongrdquo is correct)

Reads 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)

Reads 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 existshying Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essential modern-version pillar Codex B omits the wordmdashas do P72 P (9th) many Greek cursives 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

HCSB ldquoFor if God didnrsquot spare the angels who sinned but threw them down into Tartarus1 and delivered them to be kept in chains2 of darkness until judgment rdquo Footnotes read ldquo1Tartarus is a Gk name for a subterranean place of divine punishment lower than Hades 1Other mss read in pitsrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and comshymitted them to pits of darkness reserved for judgment rdquo

(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod)

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 manushyscripts into chains of darknessrdquo

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains of thick (utshyter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz 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)

Reads ldquo the heavens will pass away with a loud noise the elements will burn and be dissolved and the earth and the works on it will be disclosed2rdquo

(The NA reads ldquoin which the heavens will pass away with a rushing noise the elements will melt in the intense heat and the earth and its works will be exposedrdquo Notice how the HCSBrsquos ldquowill burn and be dissolvedrdquo and ldquowill be disclosedrdquo disagree with its own Greek source texts)

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 elements 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 meanshying ldquowill be discoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern versionsmdashfor pareshyleusontahai meaning ldquowillshall pass awayrdquo 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 mashynuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot follow their own Greek The Byz text is supported by six major uncials the Harclean Bohairic Ethiopic more

KJV HCSB 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)

HCSB reads ldquoBut if we walk in the light as He Himself is in the light we have fellowship with one another and the blood of Jesus His Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Ieshysou ldquoJesusrdquo This may be the resshyult of ancient scribal malice delibshyerately to disjoin the two terms which completely define Christrsquos identity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purshypose Christ and Messiah [Messishyas] each meaning ldquoAnointed Onerdquo In addition in the HCSB the translators have inserted ldquoHimselfrdquo which does not appear in the NA Greek Autos here meaning ldquoHerdquo is sufficient Also no footnote appears)

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 Jesus His Son cleanses us from all sinrdquo

(No footnote appears for any othshyer reading Again the NASB withholds information that its translators evidently think may confuse the reader concerning evidential weightmdasholder manushyscripts versus number of manushyscripts That is the translators hold back information because they are sold on the ldquoearliest mashynuscriptsrdquo rather than the overshywhelming 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 examples of lower Christology among the modern versions ldquoChristrdquo is sepshyarated from ldquoJesusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis enshytirely removed from some type of physical illumination in Godrsquos presence The NASB committee mistranslated ldquolightrdquo (Godrsquos esshysence) as evidently being a lit-eral manifestation of ldquophōsrdquo luminescence They also capitalized Light as if to further indicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Gnosticism) The Byz is supported by A and five other Greek uncials 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)

HCSB ldquoBut you have an anointshying from the Holy One and you all have knowledge6 rdquo Footnote reads ldquo6 Other mss read and you know all thingsrdquo

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the HCSB committee mistranslates as ldquo you all have knowledgerdquo despite the fact that ldquoknowledgerdquo does not appear in the Greek The HCSB translators misunderstood the phrase andor they thought contemporary readers would not comprehend [It took more than 100 translators to get this wrong] And once again ldquoother mssrdquo appears despite the fact that the vast majority of evidence opposes this reading)

NASB ldquoBut you have an anointing 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 Reference Number [ldquoSRNrdquo] 5545 But the translating commitshytee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointshying from the Holy One and all of you know the truthrdquo Footshynote reads ldquoSome manuscripts and you know all thingsrdquo

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 some Greek cursives and the Sahidic support this reading The meanshying of the verse is that as speshycified in the Jamieson-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 deceptshyive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

KJV HCSB 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

HCSB ldquoBut every spirit who does not confess Jesus2 is not from God This is the spirit of the antichrist you have heard that he is coming and he is already in the world nowrdquo Footnote reads ldquo2 Other mss read confess that Jesus has come in the fleshrdquo

(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 well The HCSB does not follow the NA Greek Both the NASB and the NIV more closely follow their Greek sourcemdashbut are incorrect)

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 always 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 always no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modshyern 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 translation below the Greek) yet the transshylators omit them in the accompashynying text as well as in their standard versionsmdashas you see at leftmdashof these translations Pro-modern usage against overshywhelming mss evidence Byz six Greek uncials the Peshitta and Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquo because the great day of Their24 wrath has come And who is able to standrdquo Footnote reads ldquo24 Other mss read Hisrdquo

(This scribal error is so obvious the correct one should be expecshyted Whose wrath Obviously Godrsquos which will punish the wicked Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo)

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

Reads ldquoFor the great day of their wrath has come and who can standrdquo

The Majority text joined by A P and 046 plus the Bohairic Arshymenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a pershysonal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immediately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Latin)

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

HCSB reads ldquoBlessed are those who wash their robes20 so that they may have the right to the tree of life and may enter the city by the gatesrdquo Footnote readsldquo20 Other mss read who keep His commandmentsrdquo

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 commandmentsrdquo The Byzantine (Majority) reads ldquoBlessed are those who do his commands rdquo Aleph and A opshypose (B truncated after Hebrews 913) Also supporting the Byz are the Philoxenian (6th) and Harclean the Bohairic and the Armenian

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

KJV HCSB 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 believed on in the world received up into gloryrdquo

HCSB ldquoAnd most certainly the mystery of godliness is great He3 was manifested in the flesh justified in the Spirit seen by angels preached among the Gentiles believed on in the world taken up in gloryrdquoFootnote reads ldquo3 Other mss read Godrdquo

(The NA reads ldquo Who [Os] was manifest in the fleshrdquomdashnot ldquoHerdquo The translators know that ldquoWhordquo is the reading appearing in among the fewest of MSS so they chose ldquoHerdquo instead)

Reads ldquoBy common confession great is the mystery of godlishyness He who was revealed in the flesh was vindicated in the Spirit seen by angels proshyclaimed among the nations beshylieved 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 Peshitta 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 vindicated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footshynote reads ldquoc16 Some manushyscripts 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 Eleven other specified Greek mss read ldquoGodrdquo plus a few of the Vulgate This is one of the foremost passhysages clearly establishing 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 ldquoIn fact we labor and strive1 for this because we have put our hope in the living God who is the Savior of everyone especially of those who believerdquoFootnote reads ldquo1 Other mss read and suffer reproachrdquo

The NASB also milder than the KJV reads ldquostriverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and struggling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reshyproachrdquo)

The NIV also mitigates the conshynotation 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 reproachrdquo places the rightful burden of discipleship and subsequent receipt of rebuke etc on the believer Jesus said that faithful believers will be reproached

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

HCSB reads ldquo and constant disagreement among men whose minds are depraved and deprived of the truth who imagine that godliness is a way to material gain2 Footnote reads ldquo2 Other mss add From such people withdraw yourselfrdquo

(The HCSB diverges from its own Greek source diephtharmenon anthropōn ton noun kai ldquomen who have been corrupted in their mind and rdquo Omitting the last sentence nullifies the doctrine of separation upon which believers are to center their lives)

NASB ldquo and constant fricshytion 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 ldquodeshyprivedrdquomdashthe 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 applicashytion of the word apestereacutemenōn in this context)

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd corshyrected) and five other major Greek plus the Syriac Peshitta (2nd) and Harclean (7th) others Defying are largely the Greek Aleph A D F G and 048 plus the Coptic Vulgate and some Byz Apparently some miffed scribe(s) waswere offended by the separatist doctrine prescribed by God through Paulmdashie ldquoWherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you mdash2 Corinthians 617

KJV HCSB 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

HCSB reads ldquoHe is the radiance2 of His glory the exact expression3 of His nature and He sustains all things by His powerful word After making purification for sins4 He sat down at the right hand of the Majesty on high5 rdquo Footnote reads ldquo2 Or reflection3 Or representation or copy or reproduction 5 Or He sat down on high at the right hand of the Majestyrdquo (ldquoPowerful wordrdquo is incorrectrdquo ldquoBy himselfrdquo is critical in Christrsquos atonement for man)

Reads ldquoAnd He is the radiance of His glory and exact represshyentation of His nature and upshyholds 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 representation of his being susshytaining all things by his powershyful word After he had provided purification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authorshyity It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Commentshyary Vol 3 p 527)

Majority text supports KJV readshying 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 modern vershysions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Cathshyolic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution inshyto 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

Reads ldquoFor to which of the angels did He ever say lsquoYou are My Son today I have become Your Father rdquo6 Footnote reads ldquo6 Or have begotten Yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but this usage is incorrect in this context God the Father has always been Jesusrsquo father He simply ldquobegotrdquo Christ in the flesh at Jesusrsquo earthly birth)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

NIV ldquoFor to which of the anshygels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relationship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Comshyplete Word Study Concordance (God had always been Jesusrsquo father but had ldquobegottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo( but this with an oath by him that said unshyto him The Lord sware and will not repent Thou art a priest for ever after the order of Melchiseshydec )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 beshying His chosen instruments)

HCSB ldquo but He with an oath made by the One who said to Him The Lord has sworn and He will not change His mind You are a priest forever7rdquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical word The Zondervan Greek and English Interlinear New Testament [NASBNIV] footnotes in the interlinear ldquoa kata ton tazin Melchizedek included in TR after aionardquo)

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 MSS 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 Scribes were known to have done this

KJV HCSB 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)

HCSB reads ldquoNow the Messiah has appeared high priest of the good things that have come3 In the greater and more perfect tabernacle not made with hands (that is not of this creation) rdquoFootnote reads ldquo3 Other mss read that are to comerdquo

(The NA Greek does not read ldquoMessiasrdquo but ldquoChristosrdquo though they both mean ldquoAnointed Onerdquo ldquoHave comerdquo is from the NA reading but it is incorrect ldquoOther mssrdquo How about the extant majority )

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 versions 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 manushyscripts are to comerdquo

(Against the majority of extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footnote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deceptionmdashmost 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 heavenly 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)

Reads ldquoFor you sympathized with the prisoners10 and accepted with joy the confiscation of your possessions knowing that you yourselves have a better and enduring possession11 rdquoFootnotes read ldquo10 Other mss read sympathized with my imprisonment 11 Other mss add in heavenrdquo

Reads ldquoFor you showed symshypathy to the prisoners and acshycepted 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)

Reads ldquoYou sympathized with those in prison and joyfully acshycepted 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 outshynumbered 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 inshysertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is difshyferent from the less-specific ldquoeternityrdquo and from ldquolasting posshysessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manuscripts P46 Aleph and D plus the more-relishyable 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 Latshyin 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

(Here is a place where the TR and Majority diverge the TR emphasshyizes Sararsquos role but the Byz does Abrahamrsquos)

HCSB ldquoBy faith even Sarah herself when she was barren reshyceived power to conceive offshyspring even though she was past the age since she12 considered that the One who had promised was faithfulrdquo Footnote readsldquo12 Or By faith Abraham even though he was past agemdashand Sarah herself was barrenmdashreceived the ability to procreate since he rdquo

Reads ldquoBy faith even Sarah herself received ability to conshyceive even beyond the proper time of life since she conshysidered Him faithful who had promisedrdquo

(The Zondervan interlinear inshyserts in the English ldquoAbraham was enabled to become a father rdquo )

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas enabled to become a father beshycause 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

Majority supports the KJV readshying The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB deshyfies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconstruct the original Scripshyturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV HCSB 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

HCSB ldquoThey were stoned35

they were sawed in two they died by the sword they wandered about in sheepskins in goatskins destitute afflicted and mistreatedrdquo Footnote reads ldquo35 Other mss add they were temptedrdquo

(The footnote indicates the transshylators were quite certain that ldquothey were temptedrdquo was a later scribal interpolation)

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 beshying destitute afflicted ill-treated rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English word here)

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

The Majority text supports the KJV Although the NU Greek source text supporting most modshyern versions excludes ldquowere temptedrdquo the NASB includes it anyway Again why are the translators defying their own source text Probably because they know that doing so is corshyrect Also note the NASB footshynotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven deny the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

Reads ldquoFoolish man Are you willing to learn that faith without works is uselessrdquo(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto perceiverdquo not ldquoto learnrdquo This is a bit of a stretch The HCSB an ldquooptimal equivalentrdquo is both faithful to opposing texts and paraphrastic in many instances)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5600-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 unprofitable or inactive)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) including one of the modern ldquocritical textrdquo keystones Codex Sinaiticus (Aleph) A and C-3 (3rd correcshyted) also support 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

HCSB reads ldquoAdulteresses2 Do you not know that friendship with the world is hostility toward God So whoever wants to be the worldrsquos friend becomes Godrsquos enemyrdquo Footnote readsldquo2 Other mss read Adulterers and adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Note how condescending and paraphrastic this rendering is Also note the typically drastic change in word order from the Greek)

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toshyward God Therefore whoever wishes to be a friend of the world makes himself an enemy of Godrdquo

(The UBS3 Greek also reads boulethe ldquomight planrdquo rather than ldquowishesrdquo)

Reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatred toward God Anyone who chooses to be a friend of the world beshycomes 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 As for the HCSB as usual its ldquostyl-izedrdquo contemporary wording seriously detracts from the majesty of Godrsquos Wordmdashwhich this version only portends to be

KJV HCSB 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)

HCSB ldquoBy obedience to the truth26 having purified your-selves27 for sincere love of the brothers love one another earnestly from a pure28

heart rdquo Footnotes readldquo26 Other mss add through the Spirit 27 Or purified your souls 28 Other mss omit pure heart rdquo

(Note word order change and omission of the footnoted material)

Reads ldquoSince you have in obedience to the truth purified your souls for a sincere love of the brethren fervently love one another from the heartrdquo Footshynote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support 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 purified yourselves by obeying the truth so that you have sinshycere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldest extant MSSmdashP72 [3rd century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majority text includes it as do six major uncials and some of the Armenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byzantine text Remember that the Greek always holds the greatest weight because it is the original source language of the New Testament

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)

Reads ldquoLike newborn infants desire the unadulterated spiritual milk so that you may grow by it in [your] salvation1rdquo Foot-notes read ldquoThe bracketed text has been added for clarity 1 Other mss omit in your salvationrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquo by it you may grow up to [or lsquointorsquo] salvationrdquo yet the translators change the word order and content and insert ldquo[your]rdquo Why Because they know that Peterrsquos readers already were saved so ldquogrow up to [or lsquointorsquo]rdquo is incorshyrect)

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) sal shy vationrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substishytuting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the Engshylish translation does not match the minority Greek source apparshyatus Also the translators appear to have reached a hybrid comshypromise with ldquoin respect tordquo subshystituted for ldquoup tordquo or ldquoup intordquo bridging the gap between 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 somewhat sensible reading (ldquoup in yourrdquo) but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarification [See KJV reading] And a believer does not ldquogrow up tordquo salvationmdashonly 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 Moorman of the contorted modern renderings resulting from numerous of the earliest MSS ldquoA classic salvation by works alteration which despite its uncial and versional support cannot possibly be right The NIV NASB translators did not translate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvationrdquo The translators did not do so literally because they knew the Greek to be non-docshytrinal (Salvation is a one-time event at a fixed moment mdashnot a process) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most Old Latin the Vulgate Peshitta and more

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)

HCSB reads ldquoHowever do this with gentleness and respect keeping your conscience clear so that when you are accused19

those who denounce your Chrisshytian life will be put to shame 17 For it is better to suffer for doshying good if that should be Godrsquos will than for doing evilrdquo Foot- notes read ldquo18 Other mss read when they speak against you as evildoersrdquo

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 cursives 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 conscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the righteous believer being falsely accused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significshyant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz Note how the HCSB diverges from its source (See NASBNIV)

KJV HCSB 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

HCSB reads ldquoTherefore since Christ suffered1 in the flesh2 arm yourselves also with the same resolve3mdashbecause the One who suffered in the flesh has finished with sinmdash rdquo Footnotes readldquo1 Other mss read suffered for us 2In the flesh probably means ldquoin human existencerdquo 3Or perspectshyive or attituderdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has suffered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attishytude because he who has sufshyfered in his body is done with sinrdquo

The Majority text Aleph-2 A and five other significant uncials plus the Harclean Armenian 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 Note footnote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

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 may be the origin)

Reads ldquo because no prophecy ever came by the will of man instead moved by the Holy Spirit men spoke from Godrdquo

(There is no footnote for any other reading Anechthe [from pheros] figuratively ldquowas born alongrdquo or ldquowas moved alongrdquo is correct)

Reads 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)

Reads 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 existshying Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essential modern-version pillar Codex B omits the wordmdashas do P72 P (9th) many Greek cursives 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

HCSB ldquoFor if God didnrsquot spare the angels who sinned but threw them down into Tartarus1 and delivered them to be kept in chains2 of darkness until judgment rdquo Footnotes read ldquo1Tartarus is a Gk name for a subterranean place of divine punishment lower than Hades 1Other mss read in pitsrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and comshymitted them to pits of darkness reserved for judgment rdquo

(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod)

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 manushyscripts into chains of darknessrdquo

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains of thick (utshyter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz 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)

Reads ldquo the heavens will pass away with a loud noise the elements will burn and be dissolved and the earth and the works on it will be disclosed2rdquo

(The NA reads ldquoin which the heavens will pass away with a rushing noise the elements will melt in the intense heat and the earth and its works will be exposedrdquo Notice how the HCSBrsquos ldquowill burn and be dissolvedrdquo and ldquowill be disclosedrdquo disagree with its own Greek source texts)

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 elements 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 meanshying ldquowill be discoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern versionsmdashfor pareshyleusontahai meaning ldquowillshall pass awayrdquo 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 mashynuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot follow their own Greek The Byz text is supported by six major uncials the Harclean Bohairic Ethiopic more

KJV HCSB 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)

HCSB reads ldquoBut if we walk in the light as He Himself is in the light we have fellowship with one another and the blood of Jesus His Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Ieshysou ldquoJesusrdquo This may be the resshyult of ancient scribal malice delibshyerately to disjoin the two terms which completely define Christrsquos identity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purshypose Christ and Messiah [Messishyas] each meaning ldquoAnointed Onerdquo In addition in the HCSB the translators have inserted ldquoHimselfrdquo which does not appear in the NA Greek Autos here meaning ldquoHerdquo is sufficient Also no footnote appears)

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 Jesus His Son cleanses us from all sinrdquo

(No footnote appears for any othshyer reading Again the NASB withholds information that its translators evidently think may confuse the reader concerning evidential weightmdasholder manushyscripts versus number of manushyscripts That is the translators hold back information because they are sold on the ldquoearliest mashynuscriptsrdquo rather than the overshywhelming 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 examples of lower Christology among the modern versions ldquoChristrdquo is sepshyarated from ldquoJesusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis enshytirely removed from some type of physical illumination in Godrsquos presence The NASB committee mistranslated ldquolightrdquo (Godrsquos esshysence) as evidently being a lit-eral manifestation of ldquophōsrdquo luminescence They also capitalized Light as if to further indicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Gnosticism) The Byz is supported by A and five other Greek uncials 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)

HCSB ldquoBut you have an anointshying from the Holy One and you all have knowledge6 rdquo Footnote reads ldquo6 Other mss read and you know all thingsrdquo

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the HCSB committee mistranslates as ldquo you all have knowledgerdquo despite the fact that ldquoknowledgerdquo does not appear in the Greek The HCSB translators misunderstood the phrase andor they thought contemporary readers would not comprehend [It took more than 100 translators to get this wrong] And once again ldquoother mssrdquo appears despite the fact that the vast majority of evidence opposes this reading)

NASB ldquoBut you have an anointing 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 Reference Number [ldquoSRNrdquo] 5545 But the translating commitshytee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointshying from the Holy One and all of you know the truthrdquo Footshynote reads ldquoSome manuscripts and you know all thingsrdquo

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 some Greek cursives and the Sahidic support this reading The meanshying of the verse is that as speshycified in the Jamieson-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 deceptshyive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

KJV HCSB 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

HCSB ldquoBut every spirit who does not confess Jesus2 is not from God This is the spirit of the antichrist you have heard that he is coming and he is already in the world nowrdquo Footnote reads ldquo2 Other mss read confess that Jesus has come in the fleshrdquo

(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 well The HCSB does not follow the NA Greek Both the NASB and the NIV more closely follow their Greek sourcemdashbut are incorrect)

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 always 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 always no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modshyern 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 translation below the Greek) yet the transshylators omit them in the accompashynying text as well as in their standard versionsmdashas you see at leftmdashof these translations Pro-modern usage against overshywhelming mss evidence Byz six Greek uncials the Peshitta and Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquo because the great day of Their24 wrath has come And who is able to standrdquo Footnote reads ldquo24 Other mss read Hisrdquo

(This scribal error is so obvious the correct one should be expecshyted Whose wrath Obviously Godrsquos which will punish the wicked Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo)

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

Reads ldquoFor the great day of their wrath has come and who can standrdquo

The Majority text joined by A P and 046 plus the Bohairic Arshymenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a pershysonal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immediately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Latin)

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

HCSB reads ldquoBlessed are those who wash their robes20 so that they may have the right to the tree of life and may enter the city by the gatesrdquo Footnote readsldquo20 Other mss read who keep His commandmentsrdquo

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 commandmentsrdquo The Byzantine (Majority) reads ldquoBlessed are those who do his commands rdquo Aleph and A opshypose (B truncated after Hebrews 913) Also supporting the Byz are the Philoxenian (6th) and Harclean the Bohairic and the Armenian

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

KJV HCSB 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

HCSB reads ldquoHe is the radiance2 of His glory the exact expression3 of His nature and He sustains all things by His powerful word After making purification for sins4 He sat down at the right hand of the Majesty on high5 rdquo Footnote reads ldquo2 Or reflection3 Or representation or copy or reproduction 5 Or He sat down on high at the right hand of the Majestyrdquo (ldquoPowerful wordrdquo is incorrectrdquo ldquoBy himselfrdquo is critical in Christrsquos atonement for man)

Reads ldquoAnd He is the radiance of His glory and exact represshyentation of His nature and upshyholds 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 representation of his being susshytaining all things by his powershyful word After he had provided purification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authorshyity It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Commentshyary Vol 3 p 527)

Majority text supports KJV readshying 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 modern vershysions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Cathshyolic doctrine that works are part of salvation Some of the ldquoreveredrdquo early Church Fathers believed in thismdashan evolution inshyto 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

Reads ldquoFor to which of the angels did He ever say lsquoYou are My Son today I have become Your Father rdquo6 Footnote reads ldquo6 Or have begotten Yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but this usage is incorrect in this context God the Father has always been Jesusrsquo father He simply ldquobegotrdquo Christ in the flesh at Jesusrsquo earthly birth)

NASB ldquoFor to which of the anshygels did He ever say lsquoYou are My Son today I have begotten Yoursquordquo

NIV ldquoFor to which of the anshygels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relationship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Comshyplete Word Study Concordance (God had always been Jesusrsquo father but had ldquobegottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo( but this with an oath by him that said unshyto him The Lord sware and will not repent Thou art a priest for ever after the order of Melchiseshydec )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 beshying His chosen instruments)

HCSB ldquo but He with an oath made by the One who said to Him The Lord has sworn and He will not change His mind You are a priest forever7rdquo

(Replacing ldquorepentrdquo with ldquochange his mindrdquo is a stylistic condescenshysion to a lackadaisical readership ldquoRepentrdquo is a biblical word The Zondervan Greek and English Interlinear New Testament [NASBNIV] footnotes in the interlinear ldquoa kata ton tazin Melchizedek included in TR after aionardquo)

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 MSS 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 Scribes were known to have done this

KJV HCSB 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)

HCSB reads ldquoNow the Messiah has appeared high priest of the good things that have come3 In the greater and more perfect tabernacle not made with hands (that is not of this creation) rdquoFootnote reads ldquo3 Other mss read that are to comerdquo

(The NA Greek does not read ldquoMessiasrdquo but ldquoChristosrdquo though they both mean ldquoAnointed Onerdquo ldquoHave comerdquo is from the NA reading but it is incorrect ldquoOther mssrdquo How about the extant majority )

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 versions 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 manushyscripts are to comerdquo

(Against the majority of extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footnote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deceptionmdashmost 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 heavenly 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)

Reads ldquoFor you sympathized with the prisoners10 and accepted with joy the confiscation of your possessions knowing that you yourselves have a better and enduring possession11 rdquoFootnotes read ldquo10 Other mss read sympathized with my imprisonment 11 Other mss add in heavenrdquo

Reads ldquoFor you showed symshypathy to the prisoners and acshycepted 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)

Reads ldquoYou sympathized with those in prison and joyfully acshycepted 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 outshynumbered 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 inshysertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is difshyferent from the less-specific ldquoeternityrdquo and from ldquolasting posshysessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manuscripts P46 Aleph and D plus the more-relishyable 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 Latshyin 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

(Here is a place where the TR and Majority diverge the TR emphasshyizes Sararsquos role but the Byz does Abrahamrsquos)

HCSB ldquoBy faith even Sarah herself when she was barren reshyceived power to conceive offshyspring even though she was past the age since she12 considered that the One who had promised was faithfulrdquo Footnote readsldquo12 Or By faith Abraham even though he was past agemdashand Sarah herself was barrenmdashreceived the ability to procreate since he rdquo

Reads ldquoBy faith even Sarah herself received ability to conshyceive even beyond the proper time of life since she conshysidered Him faithful who had promisedrdquo

(The Zondervan interlinear inshyserts in the English ldquoAbraham was enabled to become a father rdquo )

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas enabled to become a father beshycause 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

Majority supports the KJV readshying The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB deshyfies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconstruct the original Scripshyturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV HCSB 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

HCSB ldquoThey were stoned35

they were sawed in two they died by the sword they wandered about in sheepskins in goatskins destitute afflicted and mistreatedrdquo Footnote reads ldquo35 Other mss add they were temptedrdquo

(The footnote indicates the transshylators were quite certain that ldquothey were temptedrdquo was a later scribal interpolation)

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 beshying destitute afflicted ill-treated rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English word here)

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

The Majority text supports the KJV Although the NU Greek source text supporting most modshyern versions excludes ldquowere temptedrdquo the NASB includes it anyway Again why are the translators defying their own source text Probably because they know that doing so is corshyrect Also note the NASB footshynotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven deny the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

Reads ldquoFoolish man Are you willing to learn that faith without works is uselessrdquo(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto perceiverdquo not ldquoto learnrdquo This is a bit of a stretch The HCSB an ldquooptimal equivalentrdquo is both faithful to opposing texts and paraphrastic in many instances)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5600-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 unprofitable or inactive)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) including one of the modern ldquocritical textrdquo keystones Codex Sinaiticus (Aleph) A and C-3 (3rd correcshyted) also support 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

HCSB reads ldquoAdulteresses2 Do you not know that friendship with the world is hostility toward God So whoever wants to be the worldrsquos friend becomes Godrsquos enemyrdquo Footnote readsldquo2 Other mss read Adulterers and adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Note how condescending and paraphrastic this rendering is Also note the typically drastic change in word order from the Greek)

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toshyward God Therefore whoever wishes to be a friend of the world makes himself an enemy of Godrdquo

(The UBS3 Greek also reads boulethe ldquomight planrdquo rather than ldquowishesrdquo)

Reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatred toward God Anyone who chooses to be a friend of the world beshycomes 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 As for the HCSB as usual its ldquostyl-izedrdquo contemporary wording seriously detracts from the majesty of Godrsquos Wordmdashwhich this version only portends to be

KJV HCSB 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)

HCSB ldquoBy obedience to the truth26 having purified your-selves27 for sincere love of the brothers love one another earnestly from a pure28

heart rdquo Footnotes readldquo26 Other mss add through the Spirit 27 Or purified your souls 28 Other mss omit pure heart rdquo

(Note word order change and omission of the footnoted material)

Reads ldquoSince you have in obedience to the truth purified your souls for a sincere love of the brethren fervently love one another from the heartrdquo Footshynote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support 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 purified yourselves by obeying the truth so that you have sinshycere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldest extant MSSmdashP72 [3rd century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majority text includes it as do six major uncials and some of the Armenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byzantine text Remember that the Greek always holds the greatest weight because it is the original source language of the New Testament

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)

Reads ldquoLike newborn infants desire the unadulterated spiritual milk so that you may grow by it in [your] salvation1rdquo Foot-notes read ldquoThe bracketed text has been added for clarity 1 Other mss omit in your salvationrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquo by it you may grow up to [or lsquointorsquo] salvationrdquo yet the translators change the word order and content and insert ldquo[your]rdquo Why Because they know that Peterrsquos readers already were saved so ldquogrow up to [or lsquointorsquo]rdquo is incorshyrect)

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) sal shy vationrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substishytuting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the Engshylish translation does not match the minority Greek source apparshyatus Also the translators appear to have reached a hybrid comshypromise with ldquoin respect tordquo subshystituted for ldquoup tordquo or ldquoup intordquo bridging the gap between 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 somewhat sensible reading (ldquoup in yourrdquo) but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarification [See KJV reading] And a believer does not ldquogrow up tordquo salvationmdashonly 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 Moorman of the contorted modern renderings resulting from numerous of the earliest MSS ldquoA classic salvation by works alteration which despite its uncial and versional support cannot possibly be right The NIV NASB translators did not translate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvationrdquo The translators did not do so literally because they knew the Greek to be non-docshytrinal (Salvation is a one-time event at a fixed moment mdashnot a process) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most Old Latin the Vulgate Peshitta and more

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)

HCSB reads ldquoHowever do this with gentleness and respect keeping your conscience clear so that when you are accused19

those who denounce your Chrisshytian life will be put to shame 17 For it is better to suffer for doshying good if that should be Godrsquos will than for doing evilrdquo Foot- notes read ldquo18 Other mss read when they speak against you as evildoersrdquo

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 cursives 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 conscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the righteous believer being falsely accused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significshyant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz Note how the HCSB diverges from its source (See NASBNIV)

KJV HCSB 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

HCSB reads ldquoTherefore since Christ suffered1 in the flesh2 arm yourselves also with the same resolve3mdashbecause the One who suffered in the flesh has finished with sinmdash rdquo Footnotes readldquo1 Other mss read suffered for us 2In the flesh probably means ldquoin human existencerdquo 3Or perspectshyive or attituderdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has suffered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attishytude because he who has sufshyfered in his body is done with sinrdquo

The Majority text Aleph-2 A and five other significant uncials plus the Harclean Armenian 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 Note footnote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

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 may be the origin)

Reads ldquo because no prophecy ever came by the will of man instead moved by the Holy Spirit men spoke from Godrdquo

(There is no footnote for any other reading Anechthe [from pheros] figuratively ldquowas born alongrdquo or ldquowas moved alongrdquo is correct)

Reads 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)

Reads 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 existshying Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essential modern-version pillar Codex B omits the wordmdashas do P72 P (9th) many Greek cursives 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

HCSB ldquoFor if God didnrsquot spare the angels who sinned but threw them down into Tartarus1 and delivered them to be kept in chains2 of darkness until judgment rdquo Footnotes read ldquo1Tartarus is a Gk name for a subterranean place of divine punishment lower than Hades 1Other mss read in pitsrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and comshymitted them to pits of darkness reserved for judgment rdquo

(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod)

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 manushyscripts into chains of darknessrdquo

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains of thick (utshyter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz 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)

Reads ldquo the heavens will pass away with a loud noise the elements will burn and be dissolved and the earth and the works on it will be disclosed2rdquo

(The NA reads ldquoin which the heavens will pass away with a rushing noise the elements will melt in the intense heat and the earth and its works will be exposedrdquo Notice how the HCSBrsquos ldquowill burn and be dissolvedrdquo and ldquowill be disclosedrdquo disagree with its own Greek source texts)

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 elements 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 meanshying ldquowill be discoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern versionsmdashfor pareshyleusontahai meaning ldquowillshall pass awayrdquo 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 mashynuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot follow their own Greek The Byz text is supported by six major uncials the Harclean Bohairic Ethiopic more

KJV HCSB 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)

HCSB reads ldquoBut if we walk in the light as He Himself is in the light we have fellowship with one another and the blood of Jesus His Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Ieshysou ldquoJesusrdquo This may be the resshyult of ancient scribal malice delibshyerately to disjoin the two terms which completely define Christrsquos identity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purshypose Christ and Messiah [Messishyas] each meaning ldquoAnointed Onerdquo In addition in the HCSB the translators have inserted ldquoHimselfrdquo which does not appear in the NA Greek Autos here meaning ldquoHerdquo is sufficient Also no footnote appears)

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 Jesus His Son cleanses us from all sinrdquo

(No footnote appears for any othshyer reading Again the NASB withholds information that its translators evidently think may confuse the reader concerning evidential weightmdasholder manushyscripts versus number of manushyscripts That is the translators hold back information because they are sold on the ldquoearliest mashynuscriptsrdquo rather than the overshywhelming 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 examples of lower Christology among the modern versions ldquoChristrdquo is sepshyarated from ldquoJesusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis enshytirely removed from some type of physical illumination in Godrsquos presence The NASB committee mistranslated ldquolightrdquo (Godrsquos esshysence) as evidently being a lit-eral manifestation of ldquophōsrdquo luminescence They also capitalized Light as if to further indicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Gnosticism) The Byz is supported by A and five other Greek uncials 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)

HCSB ldquoBut you have an anointshying from the Holy One and you all have knowledge6 rdquo Footnote reads ldquo6 Other mss read and you know all thingsrdquo

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the HCSB committee mistranslates as ldquo you all have knowledgerdquo despite the fact that ldquoknowledgerdquo does not appear in the Greek The HCSB translators misunderstood the phrase andor they thought contemporary readers would not comprehend [It took more than 100 translators to get this wrong] And once again ldquoother mssrdquo appears despite the fact that the vast majority of evidence opposes this reading)

NASB ldquoBut you have an anointing 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 Reference Number [ldquoSRNrdquo] 5545 But the translating commitshytee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointshying from the Holy One and all of you know the truthrdquo Footshynote reads ldquoSome manuscripts and you know all thingsrdquo

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 some Greek cursives and the Sahidic support this reading The meanshying of the verse is that as speshycified in the Jamieson-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 deceptshyive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

KJV HCSB 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

HCSB ldquoBut every spirit who does not confess Jesus2 is not from God This is the spirit of the antichrist you have heard that he is coming and he is already in the world nowrdquo Footnote reads ldquo2 Other mss read confess that Jesus has come in the fleshrdquo

(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 well The HCSB does not follow the NA Greek Both the NASB and the NIV more closely follow their Greek sourcemdashbut are incorrect)

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 always 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 always no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modshyern 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 translation below the Greek) yet the transshylators omit them in the accompashynying text as well as in their standard versionsmdashas you see at leftmdashof these translations Pro-modern usage against overshywhelming mss evidence Byz six Greek uncials the Peshitta and Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquo because the great day of Their24 wrath has come And who is able to standrdquo Footnote reads ldquo24 Other mss read Hisrdquo

(This scribal error is so obvious the correct one should be expecshyted Whose wrath Obviously Godrsquos which will punish the wicked Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo)

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

Reads ldquoFor the great day of their wrath has come and who can standrdquo

The Majority text joined by A P and 046 plus the Bohairic Arshymenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a pershysonal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immediately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Latin)

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

HCSB reads ldquoBlessed are those who wash their robes20 so that they may have the right to the tree of life and may enter the city by the gatesrdquo Footnote readsldquo20 Other mss read who keep His commandmentsrdquo

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 commandmentsrdquo The Byzantine (Majority) reads ldquoBlessed are those who do his commands rdquo Aleph and A opshypose (B truncated after Hebrews 913) Also supporting the Byz are the Philoxenian (6th) and Harclean the Bohairic and the Armenian

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

KJV HCSB 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)

HCSB reads ldquoNow the Messiah has appeared high priest of the good things that have come3 In the greater and more perfect tabernacle not made with hands (that is not of this creation) rdquoFootnote reads ldquo3 Other mss read that are to comerdquo

(The NA Greek does not read ldquoMessiasrdquo but ldquoChristosrdquo though they both mean ldquoAnointed Onerdquo ldquoHave comerdquo is from the NA reading but it is incorrect ldquoOther mssrdquo How about the extant majority )

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 versions 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 manushyscripts are to comerdquo

(Against the majority of extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those corrupt ldquoold uncialsrdquomdashmostly likely Aleph and B based on the footnote wording above And note the misleading ldquosomerdquo rather than ldquotwordquo)

Majority text reads ldquogood things coming rdquo In the NIV ldquosomerdquo again is outright deceptionmdashmost 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 heavenly 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)

Reads ldquoFor you sympathized with the prisoners10 and accepted with joy the confiscation of your possessions knowing that you yourselves have a better and enduring possession11 rdquoFootnotes read ldquo10 Other mss read sympathized with my imprisonment 11 Other mss add in heavenrdquo

Reads ldquoFor you showed symshypathy to the prisoners and acshycepted 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)

Reads ldquoYou sympathized with those in prison and joyfully acshycepted 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 outshynumbered 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 inshysertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is difshyferent from the less-specific ldquoeternityrdquo and from ldquolasting posshysessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manuscripts P46 Aleph and D plus the more-relishyable 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 Latshyin 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

(Here is a place where the TR and Majority diverge the TR emphasshyizes Sararsquos role but the Byz does Abrahamrsquos)

HCSB ldquoBy faith even Sarah herself when she was barren reshyceived power to conceive offshyspring even though she was past the age since she12 considered that the One who had promised was faithfulrdquo Footnote readsldquo12 Or By faith Abraham even though he was past agemdashand Sarah herself was barrenmdashreceived the ability to procreate since he rdquo

Reads ldquoBy faith even Sarah herself received ability to conshyceive even beyond the proper time of life since she conshysidered Him faithful who had promisedrdquo

(The Zondervan interlinear inshyserts in the English ldquoAbraham was enabled to become a father rdquo )

Reads ldquoBy faith Abraham even though he was past agemdashand Sarah herself was barrenmdashwas enabled to become a father beshycause 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

Majority supports the KJV readshying The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB deshyfies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconstruct the original Scripshyturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV HCSB 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

HCSB ldquoThey were stoned35

they were sawed in two they died by the sword they wandered about in sheepskins in goatskins destitute afflicted and mistreatedrdquo Footnote reads ldquo35 Other mss add they were temptedrdquo

(The footnote indicates the transshylators were quite certain that ldquothey were temptedrdquo was a later scribal interpolation)

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 beshying destitute afflicted ill-treated rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English word here)

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

The Majority text supports the KJV Although the NU Greek source text supporting most modshyern versions excludes ldquowere temptedrdquo the NASB includes it anyway Again why are the translators defying their own source text Probably because they know that doing so is corshyrect Also note the NASB footshynotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven deny the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

Reads ldquoFoolish man Are you willing to learn that faith without works is uselessrdquo(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto perceiverdquo not ldquoto learnrdquo This is a bit of a stretch The HCSB an ldquooptimal equivalentrdquo is both faithful to opposing texts and paraphrastic in many instances)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5600-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 unprofitable or inactive)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) including one of the modern ldquocritical textrdquo keystones Codex Sinaiticus (Aleph) A and C-3 (3rd correcshyted) also support 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

HCSB reads ldquoAdulteresses2 Do you not know that friendship with the world is hostility toward God So whoever wants to be the worldrsquos friend becomes Godrsquos enemyrdquo Footnote readsldquo2 Other mss read Adulterers and adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Note how condescending and paraphrastic this rendering is Also note the typically drastic change in word order from the Greek)

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toshyward God Therefore whoever wishes to be a friend of the world makes himself an enemy of Godrdquo

(The UBS3 Greek also reads boulethe ldquomight planrdquo rather than ldquowishesrdquo)

Reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatred toward God Anyone who chooses to be a friend of the world beshycomes 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 As for the HCSB as usual its ldquostyl-izedrdquo contemporary wording seriously detracts from the majesty of Godrsquos Wordmdashwhich this version only portends to be

KJV HCSB 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)

HCSB ldquoBy obedience to the truth26 having purified your-selves27 for sincere love of the brothers love one another earnestly from a pure28

heart rdquo Footnotes readldquo26 Other mss add through the Spirit 27 Or purified your souls 28 Other mss omit pure heart rdquo

(Note word order change and omission of the footnoted material)

Reads ldquoSince you have in obedience to the truth purified your souls for a sincere love of the brethren fervently love one another from the heartrdquo Footshynote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support 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 purified yourselves by obeying the truth so that you have sinshycere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldest extant MSSmdashP72 [3rd century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majority text includes it as do six major uncials and some of the Armenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byzantine text Remember that the Greek always holds the greatest weight because it is the original source language of the New Testament

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)

Reads ldquoLike newborn infants desire the unadulterated spiritual milk so that you may grow by it in [your] salvation1rdquo Foot-notes read ldquoThe bracketed text has been added for clarity 1 Other mss omit in your salvationrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquo by it you may grow up to [or lsquointorsquo] salvationrdquo yet the translators change the word order and content and insert ldquo[your]rdquo Why Because they know that Peterrsquos readers already were saved so ldquogrow up to [or lsquointorsquo]rdquo is incorshyrect)

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) sal shy vationrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substishytuting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the Engshylish translation does not match the minority Greek source apparshyatus Also the translators appear to have reached a hybrid comshypromise with ldquoin respect tordquo subshystituted for ldquoup tordquo or ldquoup intordquo bridging the gap between 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 somewhat sensible reading (ldquoup in yourrdquo) but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarification [See KJV reading] And a believer does not ldquogrow up tordquo salvationmdashonly 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 Moorman of the contorted modern renderings resulting from numerous of the earliest MSS ldquoA classic salvation by works alteration which despite its uncial and versional support cannot possibly be right The NIV NASB translators did not translate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvationrdquo The translators did not do so literally because they knew the Greek to be non-docshytrinal (Salvation is a one-time event at a fixed moment mdashnot a process) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most Old Latin the Vulgate Peshitta and more

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)

HCSB reads ldquoHowever do this with gentleness and respect keeping your conscience clear so that when you are accused19

those who denounce your Chrisshytian life will be put to shame 17 For it is better to suffer for doshying good if that should be Godrsquos will than for doing evilrdquo Foot- notes read ldquo18 Other mss read when they speak against you as evildoersrdquo

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 cursives 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 conscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the righteous believer being falsely accused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significshyant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz Note how the HCSB diverges from its source (See NASBNIV)

KJV HCSB 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

HCSB reads ldquoTherefore since Christ suffered1 in the flesh2 arm yourselves also with the same resolve3mdashbecause the One who suffered in the flesh has finished with sinmdash rdquo Footnotes readldquo1 Other mss read suffered for us 2In the flesh probably means ldquoin human existencerdquo 3Or perspectshyive or attituderdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has suffered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attishytude because he who has sufshyfered in his body is done with sinrdquo

The Majority text Aleph-2 A and five other significant uncials plus the Harclean Armenian 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 Note footnote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

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 may be the origin)

Reads ldquo because no prophecy ever came by the will of man instead moved by the Holy Spirit men spoke from Godrdquo

(There is no footnote for any other reading Anechthe [from pheros] figuratively ldquowas born alongrdquo or ldquowas moved alongrdquo is correct)

Reads 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)

Reads 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 existshying Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essential modern-version pillar Codex B omits the wordmdashas do P72 P (9th) many Greek cursives 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

HCSB ldquoFor if God didnrsquot spare the angels who sinned but threw them down into Tartarus1 and delivered them to be kept in chains2 of darkness until judgment rdquo Footnotes read ldquo1Tartarus is a Gk name for a subterranean place of divine punishment lower than Hades 1Other mss read in pitsrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and comshymitted them to pits of darkness reserved for judgment rdquo

(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod)

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 manushyscripts into chains of darknessrdquo

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains of thick (utshyter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz 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)

Reads ldquo the heavens will pass away with a loud noise the elements will burn and be dissolved and the earth and the works on it will be disclosed2rdquo

(The NA reads ldquoin which the heavens will pass away with a rushing noise the elements will melt in the intense heat and the earth and its works will be exposedrdquo Notice how the HCSBrsquos ldquowill burn and be dissolvedrdquo and ldquowill be disclosedrdquo disagree with its own Greek source texts)

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 elements 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 meanshying ldquowill be discoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern versionsmdashfor pareshyleusontahai meaning ldquowillshall pass awayrdquo 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 mashynuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot follow their own Greek The Byz text is supported by six major uncials the Harclean Bohairic Ethiopic more

KJV HCSB 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)

HCSB reads ldquoBut if we walk in the light as He Himself is in the light we have fellowship with one another and the blood of Jesus His Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Ieshysou ldquoJesusrdquo This may be the resshyult of ancient scribal malice delibshyerately to disjoin the two terms which completely define Christrsquos identity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purshypose Christ and Messiah [Messishyas] each meaning ldquoAnointed Onerdquo In addition in the HCSB the translators have inserted ldquoHimselfrdquo which does not appear in the NA Greek Autos here meaning ldquoHerdquo is sufficient Also no footnote appears)

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 Jesus His Son cleanses us from all sinrdquo

(No footnote appears for any othshyer reading Again the NASB withholds information that its translators evidently think may confuse the reader concerning evidential weightmdasholder manushyscripts versus number of manushyscripts That is the translators hold back information because they are sold on the ldquoearliest mashynuscriptsrdquo rather than the overshywhelming 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 examples of lower Christology among the modern versions ldquoChristrdquo is sepshyarated from ldquoJesusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis enshytirely removed from some type of physical illumination in Godrsquos presence The NASB committee mistranslated ldquolightrdquo (Godrsquos esshysence) as evidently being a lit-eral manifestation of ldquophōsrdquo luminescence They also capitalized Light as if to further indicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Gnosticism) The Byz is supported by A and five other Greek uncials 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)

HCSB ldquoBut you have an anointshying from the Holy One and you all have knowledge6 rdquo Footnote reads ldquo6 Other mss read and you know all thingsrdquo

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the HCSB committee mistranslates as ldquo you all have knowledgerdquo despite the fact that ldquoknowledgerdquo does not appear in the Greek The HCSB translators misunderstood the phrase andor they thought contemporary readers would not comprehend [It took more than 100 translators to get this wrong] And once again ldquoother mssrdquo appears despite the fact that the vast majority of evidence opposes this reading)

NASB ldquoBut you have an anointing 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 Reference Number [ldquoSRNrdquo] 5545 But the translating commitshytee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointshying from the Holy One and all of you know the truthrdquo Footshynote reads ldquoSome manuscripts and you know all thingsrdquo

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 some Greek cursives and the Sahidic support this reading The meanshying of the verse is that as speshycified in the Jamieson-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 deceptshyive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

KJV HCSB 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

HCSB ldquoBut every spirit who does not confess Jesus2 is not from God This is the spirit of the antichrist you have heard that he is coming and he is already in the world nowrdquo Footnote reads ldquo2 Other mss read confess that Jesus has come in the fleshrdquo

(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 well The HCSB does not follow the NA Greek Both the NASB and the NIV more closely follow their Greek sourcemdashbut are incorrect)

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 always 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 always no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modshyern 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 translation below the Greek) yet the transshylators omit them in the accompashynying text as well as in their standard versionsmdashas you see at leftmdashof these translations Pro-modern usage against overshywhelming mss evidence Byz six Greek uncials the Peshitta and Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquo because the great day of Their24 wrath has come And who is able to standrdquo Footnote reads ldquo24 Other mss read Hisrdquo

(This scribal error is so obvious the correct one should be expecshyted Whose wrath Obviously Godrsquos which will punish the wicked Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo)

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

Reads ldquoFor the great day of their wrath has come and who can standrdquo

The Majority text joined by A P and 046 plus the Bohairic Arshymenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a pershysonal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immediately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Latin)

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

HCSB reads ldquoBlessed are those who wash their robes20 so that they may have the right to the tree of life and may enter the city by the gatesrdquo Footnote readsldquo20 Other mss read who keep His commandmentsrdquo

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 commandmentsrdquo The Byzantine (Majority) reads ldquoBlessed are those who do his commands rdquo Aleph and A opshypose (B truncated after Hebrews 913) Also supporting the Byz are the Philoxenian (6th) and Harclean the Bohairic and the Armenian

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

KJV HCSB 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

HCSB ldquoThey were stoned35

they were sawed in two they died by the sword they wandered about in sheepskins in goatskins destitute afflicted and mistreatedrdquo Footnote reads ldquo35 Other mss add they were temptedrdquo

(The footnote indicates the transshylators were quite certain that ldquothey were temptedrdquo was a later scribal interpolation)

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 beshying destitute afflicted ill-treated rdquo Footnote reads ldquoOne early ms does not contain they were temptedrdquo

(The Greek kakouchoumenoi means ldquoto maltreatrdquo ldquoto suffer adversityrdquo ldquoto tormentrdquo But surely ldquotormentedrdquo is the most suitable English word here)

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

The Majority text supports the KJV Although the NU Greek source text supporting most modshyern versions excludes ldquowere temptedrdquo the NASB includes it anyway Again why are the translators defying their own source text Probably because they know that doing so is corshyrect Also note the NASB footshynotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirationmdashthe actual words of God in the pure Scriptures This allows them to manipulate and mix textsmdasheven deny the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

Reads ldquoFoolish man Are you willing to learn that faith without works is uselessrdquo(The Greek gnōnai is used in all four texts here but it means ldquoto knowrdquo ldquoto understandrdquo or ldquoto perceiverdquo not ldquoto learnrdquo This is a bit of a stretch The HCSB an ldquooptimal equivalentrdquo is both faithful to opposing texts and paraphrastic in many instances)

NASB ldquoBut are you willing to recognize you foolish fellow that faith without works is useshylessrdquo

(Out of 5600-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 unprofitable or inactive)

The Majority reading is ldquodeadrdquo (Gk ldquonek-rōsacuterdquo) including one of the modern ldquocritical textrdquo keystones Codex Sinaiticus (Aleph) A and C-3 (3rd correcshyted) also support 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

HCSB reads ldquoAdulteresses2 Do you not know that friendship with the world is hostility toward God So whoever wants to be the worldrsquos friend becomes Godrsquos enemyrdquo Footnote readsldquo2 Other mss read Adulterers and adulteressesrdquo

(The minority Greek reads moishychalides [adulteresses] omitting moichoi kai [adulterers and] beshyfore Note how condescending and paraphrastic this rendering is Also note the typically drastic change in word order from the Greek)

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toshyward God Therefore whoever wishes to be a friend of the world makes himself an enemy of Godrdquo

(The UBS3 Greek also reads boulethe ldquomight planrdquo rather than ldquowishesrdquo)

Reads ldquoYou adulterous people donrsquot you know that friendship with the world is hatred toward God Anyone who chooses to be a friend of the world beshycomes 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 As for the HCSB as usual its ldquostyl-izedrdquo contemporary wording seriously detracts from the majesty of Godrsquos Wordmdashwhich this version only portends to be

KJV HCSB 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)

HCSB ldquoBy obedience to the truth26 having purified your-selves27 for sincere love of the brothers love one another earnestly from a pure28

heart rdquo Footnotes readldquo26 Other mss add through the Spirit 27 Or purified your souls 28 Other mss omit pure heart rdquo

(Note word order change and omission of the footnoted material)

Reads ldquoSince you have in obedience to the truth purified your souls for a sincere love of the brethren fervently love one another from the heartrdquo Footshynote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support 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 purified yourselves by obeying the truth so that you have sinshycere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldest extant MSSmdashP72 [3rd century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majority text includes it as do six major uncials and some of the Armenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byzantine text Remember that the Greek always holds the greatest weight because it is the original source language of the New Testament

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)

Reads ldquoLike newborn infants desire the unadulterated spiritual milk so that you may grow by it in [your] salvation1rdquo Foot-notes read ldquoThe bracketed text has been added for clarity 1 Other mss omit in your salvationrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquo by it you may grow up to [or lsquointorsquo] salvationrdquo yet the translators change the word order and content and insert ldquo[your]rdquo Why Because they know that Peterrsquos readers already were saved so ldquogrow up to [or lsquointorsquo]rdquo is incorshyrect)

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) sal shy vationrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substishytuting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the Engshylish translation does not match the minority Greek source apparshyatus Also the translators appear to have reached a hybrid comshypromise with ldquoin respect tordquo subshystituted for ldquoup tordquo or ldquoup intordquo bridging the gap between 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 somewhat sensible reading (ldquoup in yourrdquo) but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarification [See KJV reading] And a believer does not ldquogrow up tordquo salvationmdashonly 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 Moorman of the contorted modern renderings resulting from numerous of the earliest MSS ldquoA classic salvation by works alteration which despite its uncial and versional support cannot possibly be right The NIV NASB translators did not translate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvationrdquo The translators did not do so literally because they knew the Greek to be non-docshytrinal (Salvation is a one-time event at a fixed moment mdashnot a process) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most Old Latin the Vulgate Peshitta and more

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)

HCSB reads ldquoHowever do this with gentleness and respect keeping your conscience clear so that when you are accused19

those who denounce your Chrisshytian life will be put to shame 17 For it is better to suffer for doshying good if that should be Godrsquos will than for doing evilrdquo Foot- notes read ldquo18 Other mss read when they speak against you as evildoersrdquo

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 cursives 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 conscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the righteous believer being falsely accused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significshyant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz Note how the HCSB diverges from its source (See NASBNIV)

KJV HCSB 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

HCSB reads ldquoTherefore since Christ suffered1 in the flesh2 arm yourselves also with the same resolve3mdashbecause the One who suffered in the flesh has finished with sinmdash rdquo Footnotes readldquo1 Other mss read suffered for us 2In the flesh probably means ldquoin human existencerdquo 3Or perspectshyive or attituderdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has suffered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attishytude because he who has sufshyfered in his body is done with sinrdquo

The Majority text Aleph-2 A and five other significant uncials plus the Harclean Armenian 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 Note footnote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

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 may be the origin)

Reads ldquo because no prophecy ever came by the will of man instead moved by the Holy Spirit men spoke from Godrdquo

(There is no footnote for any other reading Anechthe [from pheros] figuratively ldquowas born alongrdquo or ldquowas moved alongrdquo is correct)

Reads 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)

Reads 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 existshying Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essential modern-version pillar Codex B omits the wordmdashas do P72 P (9th) many Greek cursives 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

HCSB ldquoFor if God didnrsquot spare the angels who sinned but threw them down into Tartarus1 and delivered them to be kept in chains2 of darkness until judgment rdquo Footnotes read ldquo1Tartarus is a Gk name for a subterranean place of divine punishment lower than Hades 1Other mss read in pitsrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and comshymitted them to pits of darkness reserved for judgment rdquo

(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod)

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 manushyscripts into chains of darknessrdquo

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains of thick (utshyter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz 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)

Reads ldquo the heavens will pass away with a loud noise the elements will burn and be dissolved and the earth and the works on it will be disclosed2rdquo

(The NA reads ldquoin which the heavens will pass away with a rushing noise the elements will melt in the intense heat and the earth and its works will be exposedrdquo Notice how the HCSBrsquos ldquowill burn and be dissolvedrdquo and ldquowill be disclosedrdquo disagree with its own Greek source texts)

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 elements 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 meanshying ldquowill be discoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern versionsmdashfor pareshyleusontahai meaning ldquowillshall pass awayrdquo 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 mashynuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot follow their own Greek The Byz text is supported by six major uncials the Harclean Bohairic Ethiopic more

KJV HCSB 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)

HCSB reads ldquoBut if we walk in the light as He Himself is in the light we have fellowship with one another and the blood of Jesus His Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Ieshysou ldquoJesusrdquo This may be the resshyult of ancient scribal malice delibshyerately to disjoin the two terms which completely define Christrsquos identity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purshypose Christ and Messiah [Messishyas] each meaning ldquoAnointed Onerdquo In addition in the HCSB the translators have inserted ldquoHimselfrdquo which does not appear in the NA Greek Autos here meaning ldquoHerdquo is sufficient Also no footnote appears)

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 Jesus His Son cleanses us from all sinrdquo

(No footnote appears for any othshyer reading Again the NASB withholds information that its translators evidently think may confuse the reader concerning evidential weightmdasholder manushyscripts versus number of manushyscripts That is the translators hold back information because they are sold on the ldquoearliest mashynuscriptsrdquo rather than the overshywhelming 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 examples of lower Christology among the modern versions ldquoChristrdquo is sepshyarated from ldquoJesusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis enshytirely removed from some type of physical illumination in Godrsquos presence The NASB committee mistranslated ldquolightrdquo (Godrsquos esshysence) as evidently being a lit-eral manifestation of ldquophōsrdquo luminescence They also capitalized Light as if to further indicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Gnosticism) The Byz is supported by A and five other Greek uncials 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)

HCSB ldquoBut you have an anointshying from the Holy One and you all have knowledge6 rdquo Footnote reads ldquo6 Other mss read and you know all thingsrdquo

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the HCSB committee mistranslates as ldquo you all have knowledgerdquo despite the fact that ldquoknowledgerdquo does not appear in the Greek The HCSB translators misunderstood the phrase andor they thought contemporary readers would not comprehend [It took more than 100 translators to get this wrong] And once again ldquoother mssrdquo appears despite the fact that the vast majority of evidence opposes this reading)

NASB ldquoBut you have an anointing 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 Reference Number [ldquoSRNrdquo] 5545 But the translating commitshytee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointshying from the Holy One and all of you know the truthrdquo Footshynote reads ldquoSome manuscripts and you know all thingsrdquo

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 some Greek cursives and the Sahidic support this reading The meanshying of the verse is that as speshycified in the Jamieson-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 deceptshyive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

KJV HCSB 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

HCSB ldquoBut every spirit who does not confess Jesus2 is not from God This is the spirit of the antichrist you have heard that he is coming and he is already in the world nowrdquo Footnote reads ldquo2 Other mss read confess that Jesus has come in the fleshrdquo

(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 well The HCSB does not follow the NA Greek Both the NASB and the NIV more closely follow their Greek sourcemdashbut are incorrect)

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 always 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 always no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modshyern 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 translation below the Greek) yet the transshylators omit them in the accompashynying text as well as in their standard versionsmdashas you see at leftmdashof these translations Pro-modern usage against overshywhelming mss evidence Byz six Greek uncials the Peshitta and Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquo because the great day of Their24 wrath has come And who is able to standrdquo Footnote reads ldquo24 Other mss read Hisrdquo

(This scribal error is so obvious the correct one should be expecshyted Whose wrath Obviously Godrsquos which will punish the wicked Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo)

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

Reads ldquoFor the great day of their wrath has come and who can standrdquo

The Majority text joined by A P and 046 plus the Bohairic Arshymenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a pershysonal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immediately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Latin)

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

HCSB reads ldquoBlessed are those who wash their robes20 so that they may have the right to the tree of life and may enter the city by the gatesrdquo Footnote readsldquo20 Other mss read who keep His commandmentsrdquo

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 commandmentsrdquo The Byzantine (Majority) reads ldquoBlessed are those who do his commands rdquo Aleph and A opshypose (B truncated after Hebrews 913) Also supporting the Byz are the Philoxenian (6th) and Harclean the Bohairic and the Armenian

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

KJV HCSB 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)

HCSB ldquoBy obedience to the truth26 having purified your-selves27 for sincere love of the brothers love one another earnestly from a pure28

heart rdquo Footnotes readldquo26 Other mss add through the Spirit 27 Or purified your souls 28 Other mss omit pure heart rdquo

(Note word order change and omission of the footnoted material)

Reads ldquoSince you have in obedience to the truth purified your souls for a sincere love of the brethren fervently love one another from the heartrdquo Footshynote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support 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 purified yourselves by obeying the truth so that you have sinshycere love for your brothers love one another deeply from the heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldest extant MSSmdashP72 [3rd century papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majority text includes it as do six major uncials and some of the Armenian Katharas kardias ldquofrom a pure heartrdquo also is in the Byzantine text Remember that the Greek always holds the greatest weight because it is the original source language of the New Testament

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)

Reads ldquoLike newborn infants desire the unadulterated spiritual milk so that you may grow by it in [your] salvation1rdquo Foot-notes read ldquoThe bracketed text has been added for clarity 1 Other mss omit in your salvationrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquo by it you may grow up to [or lsquointorsquo] salvationrdquo yet the translators change the word order and content and insert ldquo[your]rdquo Why Because they know that Peterrsquos readers already were saved so ldquogrow up to [or lsquointorsquo]rdquo is incorshyrect)

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) sal shy vationrdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substishytuting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the Engshylish translation does not match the minority Greek source apparshyatus Also the translators appear to have reached a hybrid comshypromise with ldquoin respect tordquo subshystituted for ldquoup tordquo or ldquoup intordquo bridging the gap between 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 somewhat sensible reading (ldquoup in yourrdquo) but it still is incorrect the words ldquoto salvationrdquo apparently having been added by some scribe[s] for unnecessary clarification [See KJV reading] And a believer does not ldquogrow up tordquo salvationmdashonly 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 Moorman of the contorted modern renderings resulting from numerous of the earliest MSS ldquoA classic salvation by works alteration which despite its uncial and versional support cannot possibly be right The NIV NASB translators did not translate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvationrdquo The translators did not do so literally because they knew the Greek to be non-docshytrinal (Salvation is a one-time event at a fixed moment mdashnot a process) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most Old Latin the Vulgate Peshitta and more

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)

HCSB reads ldquoHowever do this with gentleness and respect keeping your conscience clear so that when you are accused19

those who denounce your Chrisshytian life will be put to shame 17 For it is better to suffer for doshying good if that should be Godrsquos will than for doing evilrdquo Foot- notes read ldquo18 Other mss read when they speak against you as evildoersrdquo

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 cursives 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 conscience so that those who speak maliciously against your good behavior in Christ may be ashamed of their slanderrdquo

Inclusion of ldquoas of evildoersrdquo as in the Majority accentuates the significance of the righteous believer being falsely accused Three of the five ldquoold uncialsrdquo (Aleph A and C) six significshyant uncials the Bohairic (3rd) the Peshitta and the Ethiopic support the Byz Note how the HCSB diverges from its source (See NASBNIV)

KJV HCSB 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

HCSB reads ldquoTherefore since Christ suffered1 in the flesh2 arm yourselves also with the same resolve3mdashbecause the One who suffered in the flesh has finished with sinmdash rdquo Footnotes readldquo1 Other mss read suffered for us 2In the flesh probably means ldquoin human existencerdquo 3Or perspectshyive or attituderdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has suffered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attishytude because he who has sufshyfered in his body is done with sinrdquo

The Majority text Aleph-2 A and five other significant uncials plus the Harclean Armenian 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 Note footnote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

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 may be the origin)

Reads ldquo because no prophecy ever came by the will of man instead moved by the Holy Spirit men spoke from Godrdquo

(There is no footnote for any other reading Anechthe [from pheros] figuratively ldquowas born alongrdquo or ldquowas moved alongrdquo is correct)

Reads 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)

Reads 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 existshying Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essential modern-version pillar Codex B omits the wordmdashas do P72 P (9th) many Greek cursives 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

HCSB ldquoFor if God didnrsquot spare the angels who sinned but threw them down into Tartarus1 and delivered them to be kept in chains2 of darkness until judgment rdquo Footnotes read ldquo1Tartarus is a Gk name for a subterranean place of divine punishment lower than Hades 1Other mss read in pitsrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and comshymitted them to pits of darkness reserved for judgment rdquo

(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod)

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 manushyscripts into chains of darknessrdquo

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains of thick (utshyter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz 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)

Reads ldquo the heavens will pass away with a loud noise the elements will burn and be dissolved and the earth and the works on it will be disclosed2rdquo

(The NA reads ldquoin which the heavens will pass away with a rushing noise the elements will melt in the intense heat and the earth and its works will be exposedrdquo Notice how the HCSBrsquos ldquowill burn and be dissolvedrdquo and ldquowill be disclosedrdquo disagree with its own Greek source texts)

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 elements 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 meanshying ldquowill be discoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern versionsmdashfor pareshyleusontahai meaning ldquowillshall pass awayrdquo 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 mashynuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot follow their own Greek The Byz text is supported by six major uncials the Harclean Bohairic Ethiopic more

KJV HCSB 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)

HCSB reads ldquoBut if we walk in the light as He Himself is in the light we have fellowship with one another and the blood of Jesus His Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Ieshysou ldquoJesusrdquo This may be the resshyult of ancient scribal malice delibshyerately to disjoin the two terms which completely define Christrsquos identity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purshypose Christ and Messiah [Messishyas] each meaning ldquoAnointed Onerdquo In addition in the HCSB the translators have inserted ldquoHimselfrdquo which does not appear in the NA Greek Autos here meaning ldquoHerdquo is sufficient Also no footnote appears)

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 Jesus His Son cleanses us from all sinrdquo

(No footnote appears for any othshyer reading Again the NASB withholds information that its translators evidently think may confuse the reader concerning evidential weightmdasholder manushyscripts versus number of manushyscripts That is the translators hold back information because they are sold on the ldquoearliest mashynuscriptsrdquo rather than the overshywhelming 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 examples of lower Christology among the modern versions ldquoChristrdquo is sepshyarated from ldquoJesusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis enshytirely removed from some type of physical illumination in Godrsquos presence The NASB committee mistranslated ldquolightrdquo (Godrsquos esshysence) as evidently being a lit-eral manifestation of ldquophōsrdquo luminescence They also capitalized Light as if to further indicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Gnosticism) The Byz is supported by A and five other Greek uncials 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)

HCSB ldquoBut you have an anointshying from the Holy One and you all have knowledge6 rdquo Footnote reads ldquo6 Other mss read and you know all thingsrdquo

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the HCSB committee mistranslates as ldquo you all have knowledgerdquo despite the fact that ldquoknowledgerdquo does not appear in the Greek The HCSB translators misunderstood the phrase andor they thought contemporary readers would not comprehend [It took more than 100 translators to get this wrong] And once again ldquoother mssrdquo appears despite the fact that the vast majority of evidence opposes this reading)

NASB ldquoBut you have an anointing 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 Reference Number [ldquoSRNrdquo] 5545 But the translating commitshytee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointshying from the Holy One and all of you know the truthrdquo Footshynote reads ldquoSome manuscripts and you know all thingsrdquo

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 some Greek cursives and the Sahidic support this reading The meanshying of the verse is that as speshycified in the Jamieson-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 deceptshyive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

KJV HCSB 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

HCSB ldquoBut every spirit who does not confess Jesus2 is not from God This is the spirit of the antichrist you have heard that he is coming and he is already in the world nowrdquo Footnote reads ldquo2 Other mss read confess that Jesus has come in the fleshrdquo

(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 well The HCSB does not follow the NA Greek Both the NASB and the NIV more closely follow their Greek sourcemdashbut are incorrect)

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 always 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 always no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modshyern 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 translation below the Greek) yet the transshylators omit them in the accompashynying text as well as in their standard versionsmdashas you see at leftmdashof these translations Pro-modern usage against overshywhelming mss evidence Byz six Greek uncials the Peshitta and Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquo because the great day of Their24 wrath has come And who is able to standrdquo Footnote reads ldquo24 Other mss read Hisrdquo

(This scribal error is so obvious the correct one should be expecshyted Whose wrath Obviously Godrsquos which will punish the wicked Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo)

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

Reads ldquoFor the great day of their wrath has come and who can standrdquo

The Majority text joined by A P and 046 plus the Bohairic Arshymenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a pershysonal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immediately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Latin)

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

HCSB reads ldquoBlessed are those who wash their robes20 so that they may have the right to the tree of life and may enter the city by the gatesrdquo Footnote readsldquo20 Other mss read who keep His commandmentsrdquo

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 commandmentsrdquo The Byzantine (Majority) reads ldquoBlessed are those who do his commands rdquo Aleph and A opshypose (B truncated after Hebrews 913) Also supporting the Byz are the Philoxenian (6th) and Harclean the Bohairic and the Armenian

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

KJV HCSB 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

HCSB reads ldquoTherefore since Christ suffered1 in the flesh2 arm yourselves also with the same resolve3mdashbecause the One who suffered in the flesh has finished with sinmdash rdquo Footnotes readldquo1 Other mss read suffered for us 2In the flesh probably means ldquoin human existencerdquo 3Or perspectshyive or attituderdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has suffered in the flesh has ceased from sinrdquo Footnote reads ldquoie suffered deathrdquo

Reads ldquoTherefore since Christ suffered in his body arm yourshyselves also with the same attishytude because he who has sufshyfered in his body is done with sinrdquo

The Majority text Aleph-2 A and five other significant uncials plus the Harclean Armenian 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 Note footnote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

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 may be the origin)

Reads ldquo because no prophecy ever came by the will of man instead moved by the Holy Spirit men spoke from Godrdquo

(There is no footnote for any other reading Anechthe [from pheros] figuratively ldquowas born alongrdquo or ldquowas moved alongrdquo is correct)

Reads 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)

Reads 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 existshying Greek mss contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essential modern-version pillar Codex B omits the wordmdashas do P72 P (9th) many Greek cursives 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

HCSB ldquoFor if God didnrsquot spare the angels who sinned but threw them down into Tartarus1 and delivered them to be kept in chains2 of darkness until judgment rdquo Footnotes read ldquo1Tartarus is a Gk name for a subterranean place of divine punishment lower than Hades 1Other mss read in pitsrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and comshymitted them to pits of darkness reserved for judgment rdquo

(The Greek seirais zophou means ldquochains of darknessrdquomdashperiod)

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 manushyscripts into chains of darknessrdquo

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitshyting them to chains of thick (utshyter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz 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)

Reads ldquo the heavens will pass away with a loud noise the elements will burn and be dissolved and the earth and the works on it will be disclosed2rdquo

(The NA reads ldquoin which the heavens will pass away with a rushing noise the elements will melt in the intense heat and the earth and its works will be exposedrdquo Notice how the HCSBrsquos ldquowill burn and be dissolvedrdquo and ldquowill be disclosedrdquo disagree with its own Greek source texts)

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 elements 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 meanshying ldquowill be discoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern versionsmdashfor pareshyleusontahai meaning ldquowillshall pass awayrdquo 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 mashynuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Addishytionally the NU text reads ldquowill be exposed rdquo or ldquowill be disshycovered rdquo Moderns donrsquot follow their own Greek The Byz text is supported by six major uncials the Harclean Bohairic Ethiopic more

KJV HCSB 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)

HCSB reads ldquoBut if we walk in the light as He Himself is in the light we have fellowship with one another and the blood of Jesus His Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Ieshysou ldquoJesusrdquo This may be the resshyult of ancient scribal malice delibshyerately to disjoin the two terms which completely define Christrsquos identity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purshypose Christ and Messiah [Messishyas] each meaning ldquoAnointed Onerdquo In addition in the HCSB the translators have inserted ldquoHimselfrdquo which does not appear in the NA Greek Autos here meaning ldquoHerdquo is sufficient Also no footnote appears)

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 Jesus His Son cleanses us from all sinrdquo

(No footnote appears for any othshyer reading Again the NASB withholds information that its translators evidently think may confuse the reader concerning evidential weightmdasholder manushyscripts versus number of manushyscripts That is the translators hold back information because they are sold on the ldquoearliest mashynuscriptsrdquo rather than the overshywhelming 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 examples of lower Christology among the modern versions ldquoChristrdquo is sepshyarated from ldquoJesusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis enshytirely removed from some type of physical illumination in Godrsquos presence The NASB committee mistranslated ldquolightrdquo (Godrsquos esshysence) as evidently being a lit-eral manifestation of ldquophōsrdquo luminescence They also capitalized Light as if to further indicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Gnosticism) The Byz is supported by A and five other Greek uncials 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)

HCSB ldquoBut you have an anointshying from the Holy One and you all have knowledge6 rdquo Footnote reads ldquo6 Other mss read and you know all thingsrdquo

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the HCSB committee mistranslates as ldquo you all have knowledgerdquo despite the fact that ldquoknowledgerdquo does not appear in the Greek The HCSB translators misunderstood the phrase andor they thought contemporary readers would not comprehend [It took more than 100 translators to get this wrong] And once again ldquoother mssrdquo appears despite the fact that the vast majority of evidence opposes this reading)

NASB ldquoBut you have an anointing 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 Reference Number [ldquoSRNrdquo] 5545 But the translating commitshytee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointshying from the Holy One and all of you know the truthrdquo Footshynote reads ldquoSome manuscripts and you know all thingsrdquo

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 some Greek cursives and the Sahidic support this reading The meanshying of the verse is that as speshycified in the Jamieson-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 deceptshyive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

KJV HCSB 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

HCSB ldquoBut every spirit who does not confess Jesus2 is not from God This is the spirit of the antichrist you have heard that he is coming and he is already in the world nowrdquo Footnote reads ldquo2 Other mss read confess that Jesus has come in the fleshrdquo

(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 well The HCSB does not follow the NA Greek Both the NASB and the NIV more closely follow their Greek sourcemdashbut are incorrect)

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 always 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 always no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modshyern 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 translation below the Greek) yet the transshylators omit them in the accompashynying text as well as in their standard versionsmdashas you see at leftmdashof these translations Pro-modern usage against overshywhelming mss evidence Byz six Greek uncials the Peshitta and Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquo because the great day of Their24 wrath has come And who is able to standrdquo Footnote reads ldquo24 Other mss read Hisrdquo

(This scribal error is so obvious the correct one should be expecshyted Whose wrath Obviously Godrsquos which will punish the wicked Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo)

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

Reads ldquoFor the great day of their wrath has come and who can standrdquo

The Majority text joined by A P and 046 plus the Bohairic Arshymenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a pershysonal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immediately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Latin)

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

HCSB reads ldquoBlessed are those who wash their robes20 so that they may have the right to the tree of life and may enter the city by the gatesrdquo Footnote readsldquo20 Other mss read who keep His commandmentsrdquo

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 commandmentsrdquo The Byzantine (Majority) reads ldquoBlessed are those who do his commands rdquo Aleph and A opshypose (B truncated after Hebrews 913) Also supporting the Byz are the Philoxenian (6th) and Harclean the Bohairic and the Armenian

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

KJV HCSB 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)

HCSB reads ldquoBut if we walk in the light as He Himself is in the light we have fellowship with one another and the blood of Jesus His Son cleanses us from all sinrdquo

(All three of these modern vershysions and others are without Christou ldquoChristrdquo following Ieshysou ldquoJesusrdquo This may be the resshyult of ancient scribal malice delibshyerately to disjoin the two terms which completely define Christrsquos identity Jesus (his name)mdashldquothe Lord savesrdquomdashand Christ His purshypose Christ and Messiah [Messishyas] each meaning ldquoAnointed Onerdquo In addition in the HCSB the translators have inserted ldquoHimselfrdquo which does not appear in the NA Greek Autos here meaning ldquoHerdquo is sufficient Also no footnote appears)

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 Jesus His Son cleanses us from all sinrdquo

(No footnote appears for any othshyer reading Again the NASB withholds information that its translators evidently think may confuse the reader concerning evidential weightmdasholder manushyscripts versus number of manushyscripts That is the translators hold back information because they are sold on the ldquoearliest mashynuscriptsrdquo rather than the overshywhelming 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 examples of lower Christology among the modern versions ldquoChristrdquo is sepshyarated from ldquoJesusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis enshytirely removed from some type of physical illumination in Godrsquos presence The NASB committee mistranslated ldquolightrdquo (Godrsquos esshysence) as evidently being a lit-eral manifestation of ldquophōsrdquo luminescence They also capitalized Light as if to further indicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Gnosticism) The Byz is supported by A and five other Greek uncials 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)

HCSB ldquoBut you have an anointshying from the Holy One and you all have knowledge6 rdquo Footnote reads ldquo6 Other mss read and you know all thingsrdquo

(The UBS3 and NA27 read oidate pantes ldquoyou know allrdquo but the HCSB committee mistranslates as ldquo you all have knowledgerdquo despite the fact that ldquoknowledgerdquo does not appear in the Greek The HCSB translators misunderstood the phrase andor they thought contemporary readers would not comprehend [It took more than 100 translators to get this wrong] And once again ldquoother mssrdquo appears despite the fact that the vast majority of evidence opposes this reading)

NASB ldquoBut you have an anointing 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 Reference Number [ldquoSRNrdquo] 5545 But the translating commitshytee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointshying from the Holy One and all of you know the truthrdquo Footshynote reads ldquoSome manuscripts and you know all thingsrdquo

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 some Greek cursives and the Sahidic support this reading The meanshying of the verse is that as speshycified in the Jamieson-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 deceptshyive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

KJV HCSB 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

HCSB ldquoBut every spirit who does not confess Jesus2 is not from God This is the spirit of the antichrist you have heard that he is coming and he is already in the world nowrdquo Footnote reads ldquo2 Other mss read confess that Jesus has come in the fleshrdquo

(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 well The HCSB does not follow the NA Greek Both the NASB and the NIV more closely follow their Greek sourcemdashbut are incorrect)

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 always 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 always no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modshyern 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 translation below the Greek) yet the transshylators omit them in the accompashynying text as well as in their standard versionsmdashas you see at leftmdashof these translations Pro-modern usage against overshywhelming mss evidence Byz six Greek uncials the Peshitta and Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquo because the great day of Their24 wrath has come And who is able to standrdquo Footnote reads ldquo24 Other mss read Hisrdquo

(This scribal error is so obvious the correct one should be expecshyted Whose wrath Obviously Godrsquos which will punish the wicked Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo)

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

Reads ldquoFor the great day of their wrath has come and who can standrdquo

The Majority text joined by A P and 046 plus the Bohairic Arshymenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a pershysonal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immediately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Latin)

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

HCSB reads ldquoBlessed are those who wash their robes20 so that they may have the right to the tree of life and may enter the city by the gatesrdquo Footnote readsldquo20 Other mss read who keep His commandmentsrdquo

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 commandmentsrdquo The Byzantine (Majority) reads ldquoBlessed are those who do his commands rdquo Aleph and A opshypose (B truncated after Hebrews 913) Also supporting the Byz are the Philoxenian (6th) and Harclean the Bohairic and the Armenian

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

KJV HCSB 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

HCSB ldquoBut every spirit who does not confess Jesus2 is not from God This is the spirit of the antichrist you have heard that he is coming and he is already in the world nowrdquo Footnote reads ldquo2 Other mss read confess that Jesus has come in the fleshrdquo

(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 well The HCSB does not follow the NA Greek Both the NASB and the NIV more closely follow their Greek sourcemdashbut are incorrect)

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 always 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 always no footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modshyern 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 translation below the Greek) yet the transshylators omit them in the accompashynying text as well as in their standard versionsmdashas you see at leftmdashof these translations Pro-modern usage against overshywhelming mss evidence Byz six Greek uncials the Peshitta and Harclean

Revelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquo because the great day of Their24 wrath has come And who is able to standrdquo Footnote reads ldquo24 Other mss read Hisrdquo

(This scribal error is so obvious the correct one should be expecshyted Whose wrath Obviously Godrsquos which will punish the wicked Yet modernists use the personal pronoun auton to read ldquotheirrdquo rather than ldquoHisrdquo)

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

Reads ldquoFor the great day of their wrath has come and who can standrdquo

The Majority text joined by A P and 046 plus the Bohairic Arshymenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a pershysonal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immediately before v 17 begins Conclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several Old Latin)

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

HCSB reads ldquoBlessed are those who wash their robes20 so that they may have the right to the tree of life and may enter the city by the gatesrdquo Footnote readsldquo20 Other mss read who keep His commandmentsrdquo

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 commandmentsrdquo The Byzantine (Majority) reads ldquoBlessed are those who do his commands rdquo Aleph and A opshypose (B truncated after Hebrews 913) Also supporting the Byz are the Philoxenian (6th) and Harclean the Bohairic and the Armenian

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

KJV HCSB 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 nineteenth century modernist 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

The BampH Publishing Group the publisher of the Holman Christian Standard Bible (HCSB) quotes from its HCSB Bible Study ver shy sion page ldquoDeveloped in direct reshysponse to what focus groups asked for only one study Bible delivers more than yoursquod expectmdashright where yoursquod expect itrdquo My how contemporary and palatable is that The HCSB is referred to by its publishers as an ldquooptimal equishyvalentrdquo evidently meaning that the translation and ldquostylizationrdquo folks believe they have struck the ideal balance between fidelity to the ldquooriginalrdquo Hebrew and Greek and to both accuracy and the highest readability in an English translashytion

What Holman-Broadman does not tell you is that the HCSB is based on the corrupt modern critical texts when originally the plan was to at least pattern the version after the leadership of modern Majority text stalwart Arthur Farstad who was to perform as lead editor but who died before the work began Hence modernism reared its ugly head again and the new lead and his cohorts decided instead to use the NA27UBS4 critical editions as the foundation

After having read some of the HCshySB (the first revision having been released in 2009) and having compared it to other modern vershysions it is clear that this ldquoBiblerdquo changes word order (from the Greek) readily and often fails to follow its own Greek text It also is clear that it often reads like a paraphrase rather than a literal

Long regarded as one of the ldquomost accuraterdquo and literal transshylations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text and defying it This version also takes liberties in word and phrase orshyder based on its own source Greek and it often fails to footshynote significant variant readings such as those of the Majority text It frequently has been mistransshylated from its own Greek source and it represents an ldquoupdatedrdquo version of the 1901 ASVmdashthe ASV being an ldquoAmericanizedrdquo version of the corrupt 1881 ERV New Testament

First released in 1966 by the Lockman 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 sigshynificant update in 1995 Accordshying to the Lockman Foundation website ldquoIn 1995 the NASB was updated increasing clarity and readability Vocabulary grammar and sentence structure were careshyfully reviewed for greater under shy standing and smoother reading rdquo (Authors underlining) You can be certain that the changes being modernistic further degraded Godrsquos Word Just look at the revealing quote

The most classic deceptive litershyal-dynamic equivalence version available the NIV is a subtly compromising bridge between devotion to its own vacillating corrupt Greek source text and its commitment to a stylized modshyernistic concession to a wanton worldly readership It softens the Biblersquos critical warnings and harsh realities alters biblical doctrine and aggregately constitutes a vitiated Gospel of positivism eagerly embraced by both believshyers and unbelievers It is a version especially designed for and appealing 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 (Marketing 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 commercialshyized)mdashuses Bible ldquodatabasesrdquo owned by the International Bible Society (IBS) The NIVrsquos modernistic associations are examples of the complexity and profit that have infiltrated 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 modishyfying it adding to it and subtractshying from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human constructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically edshyitedrdquo textual apparatus forced upon the public by naturalistic scholars and linguistic ldquostylistsrdquo Bible societies have become a collective corporate rich CEO

Note that according to the ldquoBib shy licardquo web site now representing the merged IBS and ldquoSend the Lightrdquo organizations more than 100 scholars representing 20 deshynominations translated 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 mistranslated )

Now nearly every modern transshylation states that it is based upon the ldquomost ancient and best manushyscriptsrdquo and ldquoaccording to (modshyernistic) accepted principles of New Testament textual criticismrdquo These modernisticmdashand naturalistic frequentlymdashmethods yet have an opponent in the spiritual form of textual critishycism one well-supported since the sixteen century

he assembler writer and editor of this document is Edward E Scott age 45 a native of Jamestown NY and a current resident of Jefferson City Mo Mr Scott is a humble biblically based believer in the Lord Jesus Christ who has exhausted much of the past several years in extensively and intensively reading researching 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 and rationalisms 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
• Comparison Verses13
• • Selected Key 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
                                                        • Colophon13